The Lord the Deliverer of His Church.

A song of degrees of David, setting forth the assistance and deliverance of Jehovah in the midst of great dangers.

v. 1. If it had not been the Lord who was on our side, if it had not been for His merciful and almighty protection, now may Israel say, that is, all believers, as constituting together the spiritual Israel;

v. 2. if it had not been the Lord who was on our side when men rose up against us, as they will time and again in the interest of unbelief,

v. 3. then they had swallowed us up quick, gulping the believers down while they were still alive, when their wrath was kindled against us, flaming up in ferocious hatred;

v. 4. then the waters had overwhelmed us, the stream had gone over our soul, the result being a quick drowning;

v. 5. then the proud waters had gone over our soul, that is, the insolent enemies would have accomplished their destruction; for the situation was such as to place them beyond all human help; it was an extremity in which only the assistance of the Lord sustained them.

v. 6. Blessed be the Lord, to Him alone all praise and glory, who hath not given us as a prey to their teeth, not permitting the enemies to carry out their evil designs.

v. 7. Our soul is escaped as a bird out of the snare of the fowlers; the snare is broken, by the merciful providence of the Lord, and we are escaped. Both figures, that of rapacious wild beasts eager to sing their teeth into their prey and that of fowlers placing their snares for unwary birds, show, on the one hand, the greatness of the danger, on the other, however, the miracle of God’s deliverance. Therefore the psalmist concludes:

v. 8. Our help is in the name of the Lord, in reliance upon His glorious essence and all His attributes, as they are revealed and proclaimed in His Word, who made heaven and earth, for the almighty Sovereign of the universe is, at the same time, our merciful Father in Jesus, our Redeemer, whose deliverance and assistance we enjoy.

Fuente: The Popular Commentary on the Bible by Kretzmann

EXPOSITION

“A FRESH, bright lyric” (Cheyne), composed of two stanzasthe first part (Psa 124:1-5) recounting a danger and a deliverance; the second (Psa 124:6-8), praising God for the latter. This is another of the psalms in this “Little Psalter,” ascribed by its title to David. There is nothing in the style, or in the contents, that is inconsistent with the ascription.

Psa 124:1

If it had not been the Lord who was on our side, now may Israel say; rather, now let Israel say (Kay, Cheyne, Revised Version).

Psa 124:2

If it had not been the Lord who was on our side, when men rose up against us. The “rising” intended may have been that of Saul and his aiders and abettors, or that of the Ammonites and Syrians (2Sa 10:6-8), or that of Absalom and his partisans (2Sa 15:2-13).

Psa 124:3

Then they had swallowed us up quick; or, “alive.” A common expression for sudden and complete destruction (comp. Psa 56:2; Psa 57:3; Pro 1:12; Lam 2:2, Lam 2:5, Lam 2:8, etc.). When their wrath was kindled against us; or, “blazed out against us.” The comparison of anger to fire is an almost universal commonplace.

Psa 124:4

Then the waters had overwhelmed us. A sudden and startling change of metaphor. In the quick transition of Oriental thought, the fire becomes a floodan irresistible torrent-stream, carrying all before it (comp. Psa 18:4; Psa 144:7). The stream had gone over our soul; i.e. “had mounted up over our heads, and stifled our breath of life.”

Psa 124:5

Then the proud waters had gone over our soul. “Proud” of effecting our destruction.

Psa 124:6

Blessed be the Lord, who hath not given us as a prey to their teeth. We are not devouredwe are not “swallowed up”thanks to the interposition of the merciful and gracious Lord, to whom therefore praise and blessing are due.

Psa 124:7

Our soul is escaped as a bird out of the snare of the fowlers (comp. Psa 91:3; Psa 140:5; Psa 141:10). Another metaphor. We have been like birds taken in the “snare,” or net, of a fowler. But now we are escapednot, however, of our own strength or of our own cleverness. The snare is broken for us by God’s providence, and so we are escaped.

Psa 124:8

Our help is in the Name of the Lord. “Our help is,” and has always been, “in the Name”i.e. in the manifested might”of the Lord.” It is he that has been “on our side,” that has “helped” us, saved us, and delivered us. Who made heaven and earth (comp. Psa 121:2; Psa 134:3).

HOMILETICS

Psa 124:1-8

Divine deliverance.

The spirit which breathes in this psalm is one of keen thankfulness. Nothing calls out so deep and strong a sense of indebtedness to God (or to man) as a consciousness that we owe to him an escape from a great calamity. We bless the Lord with the most fervent gratitude as we realize that he has healed our disease and redeemed our life from destruction (Psa 103:1-4). We ought to be mindful of all his benefits, and accept them as they come, one after another, as gifts from his gracious hand. We should cherish a still stronger and profounder sense of his mercy to us in the one supreme kindness shown us in the redemption of the world by Jesus Christ, in which we have our share. But that which most vividly impresses us is the deliverance which, in different ways and at various times, he has wrought for ussaving our life, preserving our character, restoring our freedom.

I. TWO GREAT EVILS FROM WHICH WE MAY NEED, AND MAY HAVE, DELIVERANCE.

1. Oppression. Such as Israel endured under Pharaoh; such as Judah was threatened with when Sennacherib came up against Jerusalem; such as the Jews suffered under Antiochus; such as England faced and feared when the Armada left the shores of Spain; such as, in our own individual life, we may experience at the hand of some one who has us at his mercy and is disposed to play the tyrant. A human spirit is sometimes exposed to a veritable storm of cruelty; there are “overwhelming waters” of suffering to pass under; the stream goes over the soul (Psa 124:4). Then nothing but Divine succor avails to save from complete collapse; except the Lord show himself to be on our side by manifestations of his power, by the exercise of his goodness and his grace, we must break down utterly. But God is on our side. He will not forsake his children in the time of their distress.

(1) He will rescue us, in his own time, from the power that oppresses us, and set us free, placing “our feet in a large room;” or,

(2) he will so effectually sustain us that we shall hold up our head in the midst of all our afflictions (see Isa 43:2).

2. Temptation. The psalmist speaks of snares (Psa 124:7) and of escaping from the fowler’s hand. As we pass through life there are many of these that have to be avoided; and it may be that in our unwisdom we permit ourselves to be partially ensnared; we may allow our foot to be taken in the toils of unbelief, or of intemperance, or of impurity, or of covetousness, or of pride, or of vanity, or of extravagance and dishonesty. We may be in very serious danger of losing everything that is most precious- of parting, not only with our reputation, but with the very life of our life, with our moral and spiritual integrity. But God, in his abounding grace, interposes on our behalf. Directly or indirectly, by the immediate action of his Spirit on our spirit, or through some instrumentality, he arouses us, shows us the peril in which we stand, breaks the snare in which our foot is taken, and sets us free. Then comes

II. DEEP THANKFULNESS OF HEART. For, however great was the first gift of life, and however great the gift of the new life in Christ Jesus, this Divine deliverance is a mercy that may well be compared with these, and may well fill our mouth with song and our life with praise. Then, too, must come

III. WATCHFULNESS UNTO PRAYER, constantly and carefully maintained.

HOMILIES BY S. CONWAY

Psa 124:1-8

But for the Lord.

The psalm is a contemplation of the distress that must have come upon God’s people but for the Lord’s timely help.

I. IT IS THE LANGUAGE OF ISRAEL‘S GRATITUDE. We cannot tell what were the exact circumstances which are referred to; but many times in Israel’s history had there been the threatening of overwhelming calamity. In the old times, in Egypt, in the wilderness, in Judah and Jerusalem, as during the invasion of Sennacherib, when they were carried off to captivity, and during that captivity (see the Book of Esther), Israel had abundant cause for such grateful acknowledgments as we find here. But the special circumstances we do not and cannot know; and this is well, for now we are left free to make application of them to any out of the many like circumstances which from time to time recur in the histories of nations, Churches, and individual souls.

II. IT IS THAT OF REDEEMED HUMANITY. Mankind everywhere, as well as the redeemed in heaven, might well render praise like this. For the whole human race was in dire peril. When men turned out so ill, as they did and still do, so that the Lord repented that he had made man, wherefore should God have preserved any of them alive? Their guilt, their wickedness, their subjection to the spirit of evil,these were ready to swallow the race of man up quick. The might and malice of the devil were eager for the work. Why should it not have been? And the alone answer isthe love of God (Joh 3:16). And still today we often all but despair of humanity; the whole world, save a minute fraction, yet lieth in wickedness, dead in trespasses and sins, rushing ruinwards with headlong speed. But yet the race is spared, for the Lord is on our side. This is the gospel of man. God would not have created us had it not been true.

III. IT MAY WELL BE THAT OF THE CHURCH OF GOD. For often and often in her history has it seemed as if there were but a step betwixt her and death. See that boat on the Lake of Galilee in the midnight storm: it contains the whole of the disciples and Jesus, and he asleep. One wave more, and they would all go to the bottom, swallowed up quick, the proud waters had gone over their soul (Psa 124:3). But that wave never came. And so has it been again and again with the Church of God. Persecution for three long centuries did its worst; false doctrine has many times, from the earlier centuries down to the present, threatened to submerge the faith we held; worse still, corruption, vile and loathsome, has fastened on the life of the Church, so that religion has been hateful in men’s esteem, as it was in the pre-Reformation ages. But the heart of the Church has remained sound amid all; the Lord was on her side, and so she has escaped as a bird, etc. (Psa 124:7).

IV. NATIONS, TOO, MAY ADOPT THIS LANGUAGE. See the times of the Armada: how fearful the peril seemed then! And so in the days of the French Revolution, when the colossal power of Napoleon threatened the life of every independent nation.

V. AND HOW OFTEN INDIVIDUAL BELIEVERS HAVE HAD CAUSE THUS TO SPEAK! In regard to the power of temptation, they have been all but gone, their feet well-nigh slipped. But the Lord was on their side. So in regard to the malice of enemies, and the cruel power of disaster and distress.

CONCLUSION. If the Lord has been thus on our sideas he haswe will, by his grace, be evermore on his.S.C.

Psa 124:7

The soul’s birdlike experiences.

We have a number of objects presented to us in this verse.

I. THE SOUL AS A BIRD. We are often bidden consider the birds who, “without barn or storehouse, are fed,” so that from them we may learn the lesson of trust. Even the ravens may leach us that. But the psalmist here bids us think of birds in perpetual peril of ensnarement, and actually taken, but, by rare good fortune, finding escape. That is the image of the soul which he here pictures. How true it is perpetual peril is our lot!

II. THE SNARES FOR THE SOUL.

1. How many there are! And they are everywhere, and especially where we least expect them. Temptations to sin, to misbelief, to unbelief, to compromise with the world, to doubt, to pride, and to many other such things.

2. And the end and aim of them all is the sameto separate the soul from God, and so to destroy it.

3. And these snares are of various kinds. Sometimes the soul is captured by means of another that seems to be at liberty. A man who has a religious reputation, is much thought of by manyhe is used to tempt, to decoy, others astray. Sometimes, indeed always, there is some attraction the force of which we cannot help feeling. And these baits are varied according to the character of each soul. What will attract one will not another. Satan knows when to have uswhere and how we are most open to his assaults. What need we have to obey our Lord’s words, “Watch and pray, that ye enter not into temptation”!

III. THE FOWLER THAT SEEKS TO ENTRAP THE SOUL. It is he whom the Bible calls Satan. We dare not ignore his existence or his power. Our Lord had just come from fierce encounter with him, and bids us pray, “Deliver us from the evil one.” Remember Christ has destroyed the works of the devil.

IV. THE CAPTURE OF SOULS. The soul of the psalmist knew this bitter experience, as have thousands more. Some subtle lure, some crafty bait, has wrought the harm. How many such ensnared souls we meet with every day!

V. BUT THE SNARE MAY BE BROKEN. This too has often occurred. Some powerful word, some startling providence, some gracious working of the Spirit of God, has led to it.

VI. THE JOY OF ESCAPE. Are we free? From the condemnation of the Law, the power of sin, the fear of sorrow and death, are we free? Then praise God, and seek to get others free. “I would say again to you netted onesyou that are really caught in the trap and held fast, ‘Oh, that the Lord would come at once and set you free!’ I think he willyea, I am sure that he will if you cry to him to do so. I have heard of a sailor who had been in prison, that, after his release, he had money in his pocket, and going over London Bridge he saw a man selling birdsthrushes, larks, and so on. ‘What do you want for that lot?’ said Jack. I forget how much it was, but Jack found the money; and as soon as the birds were his he opened the door and let them all fly away. The man called out, ‘Whatever did you buy those birds for, and then let them all fly away? “Oh,’ said the sailor, ‘ if you had been in prison, as I have, you would be sure to set everything free you could get a hold of.’ You and I ought to display the same kind of feeling towards all bondaged souls. I am sure that the Lord Jesus Christ is more tender-hearted than we are; and therefore he will certainly come and set free all prisoners who beg him to open their cage-doors. He is the great Emancipator; show him your bonds, and beg for liberty, and he will grant it you” (C. H. Spurgeon).S.C.

HOMILIES BY R. TUCK

Psa 124:1

Jehovah for us.

“The Lord who was on our side.” It is well to bear in mind that, usually, in the Old Testament, the term “the Lord” would be better rendered “Jehovah,” the covenant name for God. Many passages in which the term occurs gain new force when distinctly associated with the Israelite covenant. The tone of this psalm is altogether different from that of the preceding one. The historical association is uncertain. Taking the psalm as a whole, it would seem to be a rejoicing of the exiles in Babylon when the proclamation of Cyrus permitted them to return to their native land. But this association does not easily explain the precise figure of the snare in Psa 124:7. It is better to keep the psalms of degrees associated with the life of the returned exiles in Jerusalem, and to find the suggestion of the figures in their particular experiences.

I. THE KEY–NOTE OF THE ISRAELITE HISTORY. “The Lord is on our side.” Another psalmist gives it thus: “The Lord of hosts is with us, the God of Jacob is our Refuge.” The names of God imply the appropriation of God to themselves by Israel, “Jehovah-Jireh,” “Jehovah of hosts, . Jehovah Tsidkenu,” etc. (compare Ebenezer). Note the one supreme lesson learned by the successes and failures of their wilderness-experiences. They were strong when God was with them. Failure came when God hid his face from them; woe came when they hid their faces from God. The symbol of the presence was the Shechinah-glory in the holy of holies; but we should not fail to see that the tabernacle and temple did but represent the people; and God’s glory in them did but represent his abiding presence with his people. But it should further be noticed that throughout the Israelite history it is Jehovah, the covenant Cod, who is with them; and that his keeping with them must be seen as his faithfulness to his covenant-pledge. It is a faithfulness which should inspire faithfulness.

II. THE KEY–NOTE OF THE ISRAELITE HOPE. The national life had always been in the special Divine care, and it always would. The one holy God, who could only be served in righteousness, whose uniqueness is gathered up into the term “Jehovah,” had chosen this people for his inheritance. Would, then, the nation abide even through what seemed an overwhelming discipline? Was there a certain future for the nation, though now it lay low under the shadows? The answer is this”The Lord is on its side.”R.T.

Psa 124:2-4

Jehovah’s effective resistance.

Perowne thinks that the figures of these verses remind of the earlier deliverance from Egypt. “The Egyptians did ‘ rise up’ against them. Pharaoh and his chariots and his horsemen followed hard after them, and did seem as if about to swallow them up, when they were entangled in the wilderness. The waves of the Red Sea overwhelming their enemies might have suggested naturally the figure by which the might of those enemies was itself compared to swelling waters.” An estimate of the tone of the psalm, however, leads us to recognize suddenness as the characteristic of the calamity indicated. The waters suggested are rather those of a sudden mountain flood raging down one of the dried wadies, carrying all before it, but passing as swiftly as it camethe “spate” or “scaith” of mountain districts. If the sea is to be thought of, it is as suddenly swept up by high tide and strong wind, and lunging furiously against the rocks, so long as the strength of the tide continues. We may therefore more hopefully look at the experiences of the returned exiles, and find that the calamity in the mind of the psalmist was the sudden, fanatical, and desperate outburst of enmity on the part of Sanballat and his associates. That was a temporary trouble, but it was very intense, and almost overbearing and overwhelming while it lasted.

I. JEHOVAH‘S RESISTANCE MAY BE A PERMISSION. It need not be confounded with a prevention. God does not always save men by taking their enemies, or the schemes of their enemies, away. He does not turn back the floods. He lets them flow on just the same. He may not even remove the feeling and the fear which the floods produce. We should never lose the confidence that, if our enemies are in the floods, God is much more in the floods. They may seem to work our enemy’s purpose; they really do work out God’s purpose. Divine permissions are the signs of Divine wisdom and love. And this St. Paul had to learn.

II. JEHOVAH‘S RESISTANCE MAY BE A PRESERVATION. Only the shakable, ill-founded things are swept down by the mountain spate. The house founded on the rock makes effective resistance. And that is what God did for the returned exilesheld them safe through that time of strain and storm. God in our circumstances we often find it very difficult to trace; God for us we may always see clearly; and that guarantees preservation.R.T.

Psa 124:6, Psa 124:7

God’s delivering ways.

“Our soul is escaped as a bird out of the snare of the fowler.” The enmity of Sanballat and his party found expression in secret schemes, which may well be likened to the “snare of the fowler.” The account of the peril is given in Neh 6:1-19. The violence of the wild beast is illustrated by the threatenings of Neh 4:1-23.; the scheming of the hunter by Neh 6:1-19. Speaking of Tobiah, Stanley says, “He it was who had constant intrigues with the disaffected party within the walls.” Possibly Sanballat may represent the more open and violent ways of the wild beast, and Tobiah the more secretly scheming ways of the hunter. The “bird” here is a “little bird,” such as a sparrow. McMichael vividly presents this figure. “The fowler has prepared his net in a skilful manner. The bird enters it, unconscious of danger; the net is thrown over it, and in an instant its liberty is lost. There it lies, the poor bird, its little heart throbbing wildly, and its little wings beating vainly against the net. It is completely at the mercy of the fowler, and escape is impossible. But again the Lord appears, and his presence is safety. He goes up to the net, lifts it from the ground; the bird flies out, lights on a neighboring tree, and sings among the branches. ‘Surely he shall deliver thee from the snare of the fowler.’ God rescues his people from the craft and subtlety of their enemies, as he does from their open violence.” The point which is set forth prominently by the figure of the snare is, that God often delivers his people by removing obstacles out of their way, and giving them the opportunity of delivering themselves.

I. GOD DELIVERING BY PROVIDING OPPORTUNITIES. The figure does not show s hand taking the bird from under the net, but breaking the net, making a hole in it, of which the bird can take advantage. The rescue from Egypt is the type of God’s deliverances. God removed the obstacle of the sea; but Israel had to take advantage of this, and show promptitude and energy in crossing. It may sometimes be best for God to do the whole redemptive work, but usually he does so much only as sets us free to do. In our deliverances we have to be “co-workers together with God.” God saves man without humiliating or enfeebling him.

II. OUR WORK IS RESPONDING TO THE OPPORTUNITIES PROVIDED. As the ensnared bird does. The great deliverance from sin is no rescue without our wills. It is the lifting off us our bonds, and so leaving us free to live the life of righteousness. We must respond to the freedom that we have in Christ Jesus.R.T.

Psa 124:8

What God has done, God can do.

The stamp of “impossible” cannot rest upon anything if we are able to say concerning it, “It has been done.” And that we are able to say concerning every kind of strain or calamity that “turns up” in a religious experience. “There is no temptation ever overtakes us but such as is common to man,” and God has had to deal with just such thingsand even with just such things in relation to just such peoplebefore now.

I. WHAT GOD HAS DONE.

1. Compassed all the features and forms of the commonplace of life. It is necessary to dwell on this, because of the frail human disposition to separate the thought of God from the little, and associate him only with the great. But life is in the main commonplace, ordinary, little. And we need to realize that God has had direct association with absolutely everything that can come into the commonplace of life. In dealing with the first race of men, it may reverently be observed that God had no experience of what men would be and do, to guide his ways with them. Experience was in the making. It is made now. Enough generations of men in diversified relations have passed to cover the whole circle of human possibilities. Man can only repeat himself; he never surprises God. And God has adjusted his gracious help and guidance to every kind of ordinary human circumstance and need. Therefore is the Bible given to us so largely in the biographical form. We are to trace the working of God in lives that are essentially like our own.

2. Efficiently adapted his grace to the unusual of life. There is perhaps, strictly speaking, no unusual in life. From the Divine point of view there are no exigencies, no surprises. “The thing which is hath already been.” But for instructive purposes we may point out that the unusual, though it may not be in things, may be in the relation of things to persons. God has to deal with the disposition of each one, and with the effect of events on each disposition. But here again we may see that his experience of adjustments is so extensive that a new and bewildering set of complications for him is inconceivable.

II. WHAT GOD CAN DO. Be to us the Help which he has always been to his people. Do for us what he has always done for his people. What has he done in our lives? That he can still do. What has he done in the lives of others? That he can do in our lives if need be. What has he done in the vicissitudes of the ages? That he can do for our age and for us. We are “not straitened in God,” seeing that he can “supply all our need.”R.T.

Psa 124:8

The help of the Divine Name. It is important to keep in view the condition and anxieties of the returned exiles. The previous psalm brought before us their distresses through the irritating conduct of neighbor enemies, it presented to us their attitude while the trouble was orthey were patiently waiting on God. This psalm is a joy-song, sung when they are safely through the time of strain. They joy in God who has so safely brought them through; and this leads to the expression of confidence in God concerning whatever may have to be in the future. As a rule, poetical figures avoid minute descriptions of trouble. They are satisfied with suggesting them. The figures of this psalm recall to mind the Egyptian deliverance. The exiles were fond of referring to it, and comparing their experience with it. Note

(1) a sudden and overwhelming peril;

(2) the figure of the swollen stream;

(3) the figure of the beast of prey;

(4) the figure of the spread snare.

Indicate what of the historical conditions of the exiles is suggested by these figures. The point of the psalm is given in the sentence, “The Lord was on our side.” That alone could account to them for their enemies’ failure, and their triumph. And that conviction fixes for them the resolve, that in the Name of Jehovah they will ever trust. Help in a name! Why not say, help in God? Explain that the Jews had a special name for God, of which they were profoundly jealous. And they were in a covenant which was sealed with that special name. In Scripture it is usual to find a person’s attributes or characteristics gathered up into and expressed by a name (see names of Adam’s sons, Jacob, etc.). Notice some of the names for God.

1. Greater; general relation to everything.

2. El Shaddai; the Almighty One.

3. Jehovah; the serf-existent One. He is; that is all you can say about him.

4. God of Abraham, Isaac, and Jacob; known in actual daily relationships.

5. Jehovah Tsidkenu; the Lord our Righteousness, or the Ideal for us of moral perfection.

6. The Faithful Promiser; the trustworthy One, as proved by human experience. It is manifest what confidence of help we may have as we dwell on any of these names of God. Started on this line of thought, we inquire whether we should not show a fuller confidence in the help of God, who is revealed to us, in his Father-name, through the infinite winsomeness of the Divine Sonship of Jesus.R.T.

HOMILIES BY C. SHORT

Psa 124:1-8

The believer’s safeguard.

“If Jehovah had not been on our side,” etc. The last psalm was the sigh of an exile in Babylon waiting upon God for deliverance. This psalm is the joyful acknowledgment that the deliverance has been accomplished. The next (125.) describes the safety of the exiles restored to their native land, and girt round by the protection of Jehovah.

I. GOD IS ON OUR SIDE WHEN HE SEEMS MOST AGAINST US. As he was on the side of the Israelites both in delivering them over to the Captivity and in breaking their bonds. Punishment and pardon have the same end in viewthe redemption of the sinner.

II. GOD IS ON OUR SIDE WHEN MEN ARE MOST AGAINST US. When the angry and destructive passions of men most threaten to overwhelm us (Psa 124:2-5). He takes our side always inwardly, if not always outwardly. God is always on the side of the weakest, to help them to become strong.

III. GOD HELPS US TO ESCAPE FROM THE SUBTLEST SNARES WHICH CIRCUMSTANCES HAVE WOVEN AROUND usif we are the victims and not the constructors of those snares. God will have no deceit in saint or sinner.

IV. BUT THOUGH GOD IS THE CREATOR OF ALL THINGS, HE IS THE HELP, AND NOT THE SUBSTITUTE, OF MEN. (Psa 124:8.) The psalmists and prophets saw the Divine side of the moral work done in the world, but saw the human side also.S.

Fuente: The Complete Pulpit Commentary

Psalms 124.

The church blesseth God for a miraculous deliverance.

A Song of Degrees of David.

Title. Shiir hammangaloth.] This psalm was composed by David; but the particular occasion of it is not known with any certainty. Dr. Delaney conjectures, that he wrote it upon the victory mentioned 2Sa 5:20. David said upon that occasion, The Lord hath broken forth upon mine enemies before me, as a breach of waters: and he thinks this conjecture seems probable by comparing this expression with the third and fourth verses of this psalm: the objection to which is, that in the psalm the allusion of the breach of waters is applied to David’s enemies; in the history, to God. This psalm was so agreeable to the state of their circumstances at that time, that it was constantly used by the Levites at the return of the Jews from their captivity; and it is, as Dr. Hammond observes, very suitable to any other eminent deliverance wrought by God for his servants.

Psa 124:1. If it had not been the Lord who was, &c. Unless the Lord had been with us, now, &c. and so the 2nd verse. Houbigant.

Fuente: Commentary on the Holy Bible by Thomas Coke

Psalms 124

A Song of degrees of David

If it had not been the Lord who was on our side,

Now may Israel say;

2If it had not been the Lord who was on our side,

When men rose up against us:

3Then they had swallowed us up quick,

When their wrath was kindled against us:

4Then the waters had overwhelmed us,

The stream had gone over our soul:

5Then the proud waters

Had gone over our soul.

6Blessed be the Lord, who hath not given us

As a prey to their teeth.

7Our soul is escaped as a bird

Out of the snare of the fowlers:
The snare is broken,
And we are escaped.

8Our help is in the name of the Lord,

Who made heaven and earth.

EXEGETICAL AND CRITICAL

Contents and Composition: Great dangers, by which the Israelitish people were threatened and in which they would have perished if it had not been for the help of God, for which He is now gratefully praised, are here described by the figures of overflowing floods of water and the snare of the hunter. The mention of David in the superscription is not found in any of the ancient versions except the Chald., but the images remind one strongly of expressions employed by David, as also does the lofty theological spirit of faith (Luther). The contents also are suited to dangers of the war with Syria and Edom (Hengstenberg). The supposition of Aramaic word-forms is disputed even by Hupfeld, who, however, as do most of the recent commentators, finds the condition of the people after the return from exile, referred to. Delitzsch also assigns the poem to the same period, but regards it as one composed after the manner of David, while Hitzig refers it to the sudden deliverance from extreme danger (1Ma 13:20 f.), when Tryphon withdrew his forces and returned to his own country.

[The conjecture of Delitzsch that the words by David were inserted in the title on account of the resemblances to passages in the Davidic Psalms, is improbable. Such an insertion would at all events have been quite superfluous, for the cotemporaries of the supposed author were certainly sufficiently versed in the psalmodic literature to perceive the allusions, and his object could not have been to mislead them. In spite of the conclusion of recent critics,1 with whom Perowne also, among the English commentators, agrees, it is best to remain with Hengst., by the statement of the superscription.J. F. M.].

Psa 124:1-3. The explanation of before (Psa 124:1), is doubtful, whether it is to be construed as a conjunction that, or as a relative who, or whether it is to be regarded as a pleonasm of later times (Hupfeld, et al.), or as a pregnant construction with a contraction of the two clauses.2 But the sense remains unaffected by any of these variations.The form for is not a later but an ancient and poetical one. The expression Psa 124:3 a is based upon Num 16:32, comp. Psa 55:16; Pro 1:12.3

Psa 124:4-5. The water as a figurative representation of enemies (Ps. 23:17; 144:7). In Psa 124:4 b occurs the fuller form and not the accusative: to the stream, as in Num 34:5, comp. Bttcher, Ausfhrliche Sprachlehre 615,the form (Psa 124:5) for Psa 86:14; Psa 119:51; Psa 119:78, is found also in Psa 54:5, and is not an unhebraic form, although only found in the Chaldee as the usual term.

[Psa 124:8. Delitzsch: The help of Israel is in the name of Jehovah, the Creator of the world, i.e. in His name revealed and perpetually attested as Jehovah. If the power of the world would seek to assimilate to itself, or to annihilate, the Church of Jehovah, it is not the denial of her God that will deliver her, but faithful confession, steadfast even unto death.-J. F. M.].

HOMILETICAL AND PRACTICAL

It is often only after deliverance that we realize the extent of the danger we have escaped. But does our gratitude correspond to this knowledge, and does our rejoicing continue?God is not merely the only but also the efficient Deliverer of His people. To Him alone the honor is due (Psa 28:6; Psa 31:22), with the unreserved trust of the Church (Psa 56:12).Communion with God our only but certain deliverance from ruin; let us therefore draw nigh unto Him, as he has drawn nigh unto us.Let the whole world be against us, if God be for us.The world is less mighty, but more harmful, than many suppose.

Starke: When God is present in mercy, there can not only no evil harm us, but we also cannot want any good thing,It is not to be ascribed to the clemency of the enemies of the Church that she is not destroyed, as though they could be so merciful; but to the defence and protection of God.It must be a cold winter when wolves devour one another; but men are much more wicked, and are inflamed with such cruel mutual rage, that they fall upon one another like wild beasts.The faith which clings simply and alone to God, obtains supernatural help from Him, from His omnipotence and compassion.That which is built upon human strength stands upon the yielding sand, and must fall to the ground; but that which is built upon Gods word and power, stands firmly, and can neither fail nor fall.

Rieger: David presents two considerations to the little band of Gods people: first, from how much danger God preserves them, and then, the trust which they should repose in Him for such mercy.Frisch: Let men be angry; if only God is not angry with thee, their anger cannot harm thee.Tholuck: A confession and a vow that He, to whom all things must minister, as He has made them all, shall be Israels only Help and Consolation.Schaubach: Blessed be the Lord, to whom alone we owe it, that we remain unharmed in body and soul even unto this hour.Richter: If the world cannot always rage against believers as it would like to do, give to the Lord who restrains it all the glory.Many cherish the delusion that the world is not so very hostile, and give it the honor instead of God; follow thou in all things the Holy Scriptures.Let the redeemed be as swift to praise as God is ready to help; and as the need and help were great, so let the thanks be abundant and hearty.Diedrich: As it is with the whole of the Church, so also with each individual believing soul; it must ever keep toiling like the swimmer in the water; for the world, the flesh, and the devil keep up their attacks upon it.Taube: Two marks indicate perpetually the deeply engraved trace of the guidance of Israel: trouble below, help from above.Israels thanksgiving and expectation take refreshing rest in the name of the Lord.

[Matt. Henry: It is a comfort to all that lay the cause of Gods Israel next their hearts, that Israels God is the same that made the world, and therefore will have a Church in the world, and can secure that Church in the times of the greatest danger and distress. In Him, therefore, let the Churchs friends put their confidence, and they shall not be put to confusion.Bp. Horne: The redeemed are astonished upon looking back at the greatness of the danger to which they had been exposed.Happy they who are taken from the evil to come, and have passed from the miseries of earth to the felicities of heaven, where they are neither tempted nor molested more.Barnes (Psa 124:8): Often in life, when delivered from danger, we may feel this: we always may feel this, and should feel this, when we think of the redemption of our souls.J. F. M.]

Footnotes:

[1][The treatment, by many modern critics, of the title of this Psalm, furnishes an example of the capricious criticism that would reject the superscription generally. The title is shown to be spurious chiefly from the following considerations: The Psalm stands between two others whose authors are not named in their superscriptions, but which, from their contents, are supposed to be connected with the Captivity and the Restoration. It also must belong to the same period. It contains expressions which occur in some of Davids Psalms; this led the collector to think that David was the author, and he recorded this conjecture as a fact. The first plea assumes that those Psalms which belong to the same period must have been placed together in the same group (here in the Degree Psalms). But this principle, though occasionally followed in the Psalter, is manifestly not the one adopted in the Degree Psalms. This collection was probably arranged on the principle that those Psalms which bore a mutual resemblance in general subject, mental posture, or external situation, should be grouped together. So Psalms 123-126 are found as one series. Psalms 127, 128 are strikingly similar, as also a resemblance is clearly discernible between Psalms 130, 131. This sufficiently accounts for the insertion of a Degree-Psalm of David between others of a later date. The second argument would assume that David was very unlikely ever to repeat himself. It is remarkable that these points of coincidence have been adduced by other commentators with equal plausibility, as additional evidence of a Davidic composition, which they fortify by the citation of cases incontestably parallel.J. F. M.]

[2][The last named construction, adopted in E. V., is the more common as well as the more regular one. Psa 94:17 is a real parallel, in spite of Hupfelds objection to the contrary. For the relative clause here is equivalent to, or rather is, a real predicate, such as is found in that passage. Pleonasms should only be assumed under absolute necessity.J. F. M.]

[3][In E. V. notice the use of the word quick, in its antiquated sense alive.J. F. M.]

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

DISCOURSE: 715
THANKSGIVING FOR GREAT DELIVERANCE

Psa 124:1-8. If it had not been the Lord who was on our side, now may Israel say; If it had not been the Lord who was on our side, when men rose up against us: then they had swallowed us up quick, when their wrath was kindled against us: then the waters had overwhelmed us, the stream had gone over our soul: then the proud waters had gone over our soul. Blessed be the Lord, who hath not given us as a prey to their teeth. Our soul is escaped as a bird out of the snare of the fowlers: the snare is broken, and we are escaped. Our help is in the name of the Lord, who made heaven and earth. [Note: This Psalm is with peculiar propriety read on the fifth of November. This small sketch is inserted merely as a sketch, to shew in how small a space a sermon may be contained. The Discourse that follows it was the one used on the occasion.] THE Psalmist, after some great deliverance either from foreign enemies or civil insurrection, records, for the instruction and encouragement of the Church in all ages, the goodness of God towards him. The precise occasion on which it was penned, is not known. Instead therefore of dwelling on historical events, which, as applied to the psalm, must be at best conjectural, we shall take occasion from the psalm to set before you, in reference to the solemnities of this day,

I.

Matter for devout acknowledgment

[To illustrate this, two things are to be considered;

1.

Our danger; which, like that alluded to in the psalm itself, has been imminent [Note: The number of our enemies (like a flood, ver. 4, 5.) their inveteracy against us (ver. 3.) and the combination of circumstances at the time of the mutiny in the fleet, well illustrate this.] irresistible [Note: What if God had not been so decidedly for us (mark the repetition, ver. 1, 2.) in some of our naval engagements? If only half of our victories had terminated as much in favour of the enemy, how different would have been our state, especially when all Europe was combined against us!] tremendous [Note: Tom in pieces (ver. 6.) and swallowed up (ver. 35.)]

2.

Our deliverance; which, like that which is here celebrated, has been sudden [Note: Review the changes in the North; and our escape is indeed like that of a bird that gets out after having been already caught in the fowlers net, ver. 7.] and effectual [Note: Peace is established; and the snare itself (the principles which occasioned the war) is broken, ver. 7. Written Oct. 1801.] ]

II.

Our duty arising from it

[This is comprised in two things;

1.

Gratitude. The language of all our hearts should be, Blessed be the Lord [Note: ver. 6.]

2.

Affiance. We should in all future difficulties hope and trust in God as our almighty Protector [Note: ver. 8.] ]

Application

[However thankful we may be for our national mercies, we must not forget, that there is yet more abundant cause for joy on account of our deliverance from sin and Satan, death and hell, through the mediation and intercession of the Lord Jesus Christ Let the greatness of our danger, and the perfection of our deliverance, be the subject of our daily contemplations, that we may trust in Jesus with our whole hearts, and praise him with our whole souls ]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

DISCOURSE: 716
GOD TO BE ACKNOWLEDGED IN OUR MERCIES

Psa 124:1-8. If it had not been the Lord who was on our side, now may Israel say; if it had not been the Lord who was on our side, when men rose up against us: then they had swallowed us up quick, when their wrath was kindled against us: then the waters had overwhelmed us, the stream had gone over our soul; then the proud waters had gone over our soul. Blessed be the Lord, who hath not given us as a prey to their teeth. Our soul is escaped as a bird out of the snare of the fowlers: the snare is broken, and we are escaped. Our help is in the name of the Lord, who made heaven and earth.

ON what occasion this psalm was written, we are not informed: but in the title it is ascribed to David: and no period in his history suits it better than the time of Absaloms rebellion, when, but for Gods interposition, in defeating the counsel of Ahithophel, the banished monarch and his adherents must all have perished.
But as there is no period fixed, it will be needless to enter into a consideration of any circumstances as connected with the psalm, since all that we should say could rest on no better foundation than conjecture. Of course, if we apply the psalm to the circumstances of our own nation at the present time [Note: Oct. 1814.], we shall not be understood as intimating that there was any such reference intended by the Psalmist, but merely as accommodating the general expressions of it to our own particular case: and truly we must say, that if they had originally been penned for the occasion, they could not be more suited to it than they are.

Two things then we would lead you to consider:

I.

The great deliverances which we are now met to celebrate

During this long and bloody war, several occasions have arisen wherein we have experienced the most signal deliverance. We will call your attention to a few: we have been saved, almost by miracle, from,

1.

The revolutionary principles

[In our own nation, as well as on the continent, there was a general outcry about liberty and equality! and multitudes in every rank of life united their efforts to overthrow the Constitution of this country, and to establish a democracy in the land. Even pious people in vast numbers were carried away by the delusive idea of ameliorating the condition of the lower classes of society, and lent their aid to others who aimed at nothing less than the utter subversion of the Government. But through the energy of our king, and of those who administered his government, God in his infinite mercy preserved us: and we have lived to see the day when almost all who were so deluded have seen their error, and been led to regard the constitution of this country as the most perfect of any upon earth.]

2.

The mutiny of the fleet

[Time was, when the dissatisfaction so industriously cherished and diffused by traitors within our own bosom, and spread, by means of corresponding committees, over the whole land, had reached even that class of men who in all former ages had been the boast and glory of their country, the sailors in our fleet. Many of these broke forth into open mutiny, and threatened to carry out ships, which were the bulwark of the nation, to the ports of our enemies. Such a blow as that would have destroyed us utterly: but the same kind Providence which had watched over us on so many other occasions, interposed to rescue us from the impending calamity, and to restore amongst our fleet that union and energy which have rendered it triumphant in every quarter of the globe.]

3.

The threatened invasion

[What immense preparations were made by our enemies to invade us, and what little preparation there was on our part to oppose them, cannot have escaped from our remembrance. True it is, that we were powerful by sea; and that consideration it was which kept the enemy in check: but had not their forces been called off to other encounters, there can be no doubt but that they would have attempted to invade us; and, if they had succeeded in landing only two thirds of the forces which they might have brought against us, there can be no doubt but that they would have seized and plundered the metropolis, and spread desolation and misery over the whole country. We all know what destruction they threatened us with [Note: Delenda est Carthago! was their universal cry.]; and, could they have once overrun our country, they would have reduced us to such a state of subjection as Israel experienced, when the Philistines suffered them not even to retain a workman in their land, who should be able to fabricate arms for their defence. Not a dock, or a naval architect, would have been left in our land.]

4.

The overthrow of the Russian empire

[Already had the whole of Europe been combined against us, and we were constrained to array ourselves against their united force. But the insatiable ambition of our great enemy raised up opposition at last from amongst his own allies, and gave us an opportunity of engaging him in a foreign land, instead of having to contend with him on our own soil. Still however we must have fallen before him, had not his insupportable despotism goaded to resistance the Russian monarch. But at one time, even that event also appeared to have prepared for us a more complete destruction. But God suffered the proud oppressor madly to protract his stay amongst the ruins of Moscow, till a retreat became extremely difficult. Hence arose defeat: the severity of the climate, and the extraordinary energy of the Russian armies, soon dissipated the forces of our enemy; and enabled many who had been compelled to fight under his banners, to turn their arms against him, and to seek the recovery of their former independence. Yet, after all, if the last great battle had not been decided in favour of the allied armies, our enemy might still have retrieved his former losses, and again forged chains for the whole civilized world. But the time was come for God to have mercy on us; and he has had mercy beyond all that could possibly have been expected: he has trodden down the oppressor, as the mire in the streets; and has restored peace amongst all the contending nations, even such a peace as the world never saw before; a peace cemented by universal harmony and love.]
Let us then, instead of contemplating our mercies only, proceed to consider,

II.

The duty of acknowledging God in them

In the psalm before us, all the success is ascribed to God alone: Gods gracious agency is acknowledged to have been the sole cause of Israels preservation [Note: ver. 1, 2.]; for this his name is humbly and gratefully adored [Note: ver. 6.]; and he is declared to be henceforth the only hope of his people [Note: ver. 8.]. In like manner should we acknowledge him in all the mercies which we now celebrate: for,

1.

They do all in reality proceed from him

[We are by no means disposed to withhold our tribute of praise from those who have been the instruments of our deliverance. Those who have been at the helm of our affairs have certainly laid their plans with consummate wisdom; and our forces both by sea and land have carried them into execution with extraordinary energy. But still, without the Divine blessing their united efforts, however great, would have failed. It is God alone who inspired them either with wisdom or courage; and he alone who gave success to their endeavours. We are assured that even the ploughman and the thresher derive all their skill from him [Note: Isa 28:26-29.]; how much more then the governors of nations, and the conductors of fleets and armies! The victories of Cyrus were, as much as any could be, the result of human energy; because God was not known either to him or to his people: but God tells us, that he, even he alone, gave him success [Note: Isa 45:1-7.]. In like manner it is he, and he alone, who has conducted us in safety through all our troubles, and brought them at last to such a happy issue. That we should see and acknowledge this, is of infinite importance; because God is a jealous God, who will not give his glory to another, or endure that we should sacrifice to our own drag, and burn incense to our own net. Hear with what earnestness he cautioned the Jews against this great impiety [Note: Deu 8:11-17.]; and let us learn with all possibly care to avoid it: let us bear in mind that it is God alone who maketh wars to cease, and breaketh the bow, and cutteth the spear in sunder, and burneth the chariot in the fire [Note: Psa 46:9-10.]; and that, as there is not evil, so neither is there good, in the city, which is not the work of his hands. [Note: Amo 3:6.]]

2.

The acknowledging of him in them gives us the truest enjoyment of them

[Others may indulge in carnal mirth; but their joy will expire as the crackling of thorns under a pot; and no solid benefit will accrue to their souls. But if we view God in our mercies, they will lead our affections heavenward; they will tend to abase us in the dust for our own unworthiness, and to magnify in our estimation the goodness of God, who has done such great things for us. Compare these feelings with those which the ungodly experience on such occasions; how pure, how elevating, how abiding! We may see the conduct of the ungodly strikingly exemplified by the Amalekites after they had invaded and plundered Ziklag: they were spread abroad upon all the earth, eating, and drinking, and dancing, because of the great spoil that they had taken [Note: 1Sa 30:16.]. On the other hand, we may behold in Israel the conduct of the godly, singing praises unto God, and glorifying him for all the wonders he had wrought for them at the Red Sea; Who is like unto thee, O Lord, among the gods? who is like thee, glorious in holiness, fearful in praises, doing wonders [Note: See Exo 15:1-11.]? Can we doubt which of the two had the richer enjoyment of their prosperity? Let us then imitate the pious Israelites: yea, let us contemplate, like David, every occurrence whereby God has manifested his care over us; and let us, in reference to every one of them, say, His mercy endureth for over; his mercy endureth for ever [Note: See Psalms 136.].]

3.

A view of him in these his providential mercies will encourage us to apply to him for the blessings of his grace

[Grent as the dangers were from which Israel had been delivered by the interpositions of their God, they were not a whit greater than those to which we are exposed every day and hour. Truly we have a sea of difficulties ready to overwhelm us: we have a roaring lion seeking to devour us; and a subtle enemy ready to take us in his snares. And who, but God, can deliver us? Who can hope to escape from so great perils, if God himself be not on his side? Truly, our help is in the name of the Lord who made heaven and earth, and in his name alone. Where is there one of us, who, when he considers the number and power of his spiritual enemies, has not reason to say, Blessed be the Lord, who hath not given me as a prey to their teeth? Sure we are, that there is not a believer amongst us, who does not view himself as a brand plucked out of the burning, and marvel at the grace that has been magnified towards him in the redemption of his soul.
Now then let those who have not yet experienced this mercy, consider how gracious God has been to our guilty land, and what an amazing deliverance he has vouchsafed to us: and let them say within themselves, Will God be less gracious to my soul? Has he not assured me, that he willeth not the death of any sinner; that he will cast out none who come to him in the name of Jesus; and that, if I make my requests known to him, he will fill me with a peace that passeth all understanding? O let us put this matter to a trial; let us see whether or not he is rich in mercy unto all that call upon him. Beloved Brethren, the time is short: there are yet but a few more months or years, perhaps but a few more days or hours, before the day of salvation will be closed. We would earnestly wish, that, at the moment, of your departure hence, you should be able to look back on all the dangers you have escaped, and with triumphant exultation adopt the language of the psalm before us. Certainly, as many of us as shall be saved at last, will instantly, on their entrance into the eternal world, begin the song of the redeemed, and sing, Salvation to God and to the Lamb for ever and ever! Now then seek to have the Lord on your side: beg him to strengthen you against all the evils of your own hearts; to rescue you from the impending storms of a tumultuous world; and to deliver you from all the deceit and violence of your great adversary. So shall you have peace with God in your own conscience; and in due season enter into that rest, where neither sin nor sorrow shall ever assault you more. [Note: The author was not aware that he had written on this subject before. But us the former Skeleton consists of only a single page, and this goes over such different ground, particularly in shewing how to improve national mercies, he has thought it not improper to print this also.]]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

CONTENTS

It should seem from several expressions in this Psalm, that it was written upon some occasion of deliverance from trouble; for which the sacred writer blesseth God; ascribing all the glory to him.

A Song of Degrees of David.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

What situation soever it was the church refers to (for it is not particularly noticed), it is equally instructive to see how faith refers the whole of her deliverance to the Lord. And very sweet it is, in any, and every trial and victory, to trace the divine hand leading us through, and bringing us out of all. But, Reader, be the mercy here alluded to what it may, you and I may truly say, respecting redemption-work, “If Jesus had not been on our side, when hell was up in arms against us, and our own corrupt passions joined in the dreadful conflict, we must have been swallowed up, and lost forever.” Precious Jesus! well was it for us, that many waters could not quench thy love, neither all the floods drown it! Son 8:7 .

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Psa 124

When the conflict was over, the venerable Theodore Beza, eighty years old, returned solemn thanks, and gave out the 124th Psalm to be sung. Every year since, on 12 December, it has been sung in Geneva Dr. Tholuck of Halle used to tell an anecdote of his father-in-law. He was a convert from Roman Catholicism; and as it happens sometimes that though the mind may be entirely emancipated, the desire for priestly absolution returns, his son-in-law asked him before he died, if he had any such feeling. The dying man expressed his sole confidence in the great High Priest, and, giving a wave of triumph with his hand, said in the words of Luther’s version of the psalm

Strick ist Entzwei, und wir sind frei .

Broke are their nets, and thus escaped we.

The biographer of M’Cheyne, giving an account of his death, tells that ‘next day he continued sunk in body and mind, till about the time his people met for their usual evening prayer meeting, when he requested to be left alone for half an hour. When his servant entered the room again, he exclaimed with a joyful voice, ‘My soul is escaped as a bird out of the snare of the fowler; the snare is broken, and I am escaped’. His countenance, as he said this, bespoke inward peace; and ever after he was observed to be happy.

J. K.

References. CXXIV. 7. Spurgeon, Sermons, vol. xxviii. No. 1696. CXXIV. International Critical Commentary, vol. ii. p. 452. CXXV. 1. Spurgeon, Sermons, vol. xxiv. No. 1450. CXXV. International Critical Commentary, vol. ii. p. 453. W. Brock, Midsummer Morning Sermons, p. 74.

Fuente: Expositor’s Dictionary of Text by Robertson

PSALMS

XI

AN INTRODUCTION TO THE BOOK OF PSALMS

According to my usual custom, when taking up the study of a book of the Bible I give at the beginning a list of books as helps to the study of that book. The following books I heartily commend on the Psalms:

1. Sampey’s Syllabus for Old Testament Study . This is especially good on the grouping and outlining of some selected psalms. There are also some valuable suggestions on other features of the book.

2. Kirkpatrick’g commentary, in “Cambridge Bible for Schools and Colleges,” is an excellent aid in the study of the Psalter.

3. Perowne’s Book of Psalms is a good, scholarly treatise on the Psalms. A special feature of this commentary is the author’s “New Translation” and his notes are very helpful.

4. Spurgeon’s Treasury of David. This is just what the title implies. It is a voluminous, devotional interpretation of the Psalms and helpful to those who have the time for such extensive study of the Psalter.

5. Hengstenburg on the Psalms. This is a fine, scholarly work by one of the greatest of the conservative German scholars.

6. Maclaren on the Psalms, in “The Expositor’s Bible,” is the work of the world’s safest, sanest, and best of all works that have ever been written on the Psalms.

7. Thirtle on the Titles of the Psalms. This is the best on the subject and well worth a careful study.

At this point some definitions are in order. The Hebrew word for psalm means praise. The word in English comes from psalmos , a song of lyrical character, or a song to be sung and accompanied with a lyre. The Psalter is a collection of sacred and inspired songs, composed at different times and by different authors.

The range of time in composition was more than 1,000 years, or from the time of Moses to the time of Ezra. The collection in its present form was arranged probably by Ezra in the fifth century, B.C.

The Jewish classification of Old Testament books was The Law, the Prophets, and the Holy Writings. The Psalms was given the first place in the last group.

They had several names, or titles, of the Psalms. In Hebrew they are called “The Book of Prayers,” or “The Book of Praises.” The Hebrew word thus used means praises. The title of the first two books is found in Psa 72:20 : “The prayers of David the son of Jesse are ended.” The title of the whole collection of Psalms in the Septuagint is Biblos Psalman which means the “Book of Psalms.” The title in the Alexandrian Codex is Psalterion which is the name of a stringed instrument, and means “The Psalter.”

The derivation of our English words, “psalms,” “psalter,” and “psaltery,” respectively, is as follows:

1. “Psalms” comes from the Greek word, psalmoi, which is also from psallein , which means to play upon a stringed instrument. Therefore the Psalms are songs played upon stringed instruments, and the word here is used to apply to the whole collection.

2. “Psalter” is of the same origin and means the Book of Psalms and refers also to the whole collection.

3. “Psaltery” is from the word psalterion, which means “a harp,” an instrument, supposed to be in the shape of a triangle or like the delta of the Greek alphabet. See Psa 33:2 ; Psa 71:22 ; Psa 81:2 ; Psa 144:9 .

In our collection there are 150 psalms. In the Septuagint there is one extra. It is regarded as being outside the sacred collection and not inspired. The subject of this extra psalm is “David’s victory over Goliath.” The following is a copy of it: I was small among my brethren, And youngest in my father’s house, I used to feed my father’s sheep. My hands made a harp, My fingers fashioned a Psaltery. And who will declare unto my Lord? He is Lord, he it is who heareth. He it was who sent his angel And took me from my father’s sheep, And anointed me with the oil of his anointing. My brethren were goodly and tall, But the Lord took no pleasure in them. I went forth to meet the Philistine. And he cursed me by his idols But I drew the sword from beside him; I beheaded him and removed reproach from the children of Israel.

It will be noted that this psalm does not have the earmarks of an inspired production. There is not found in it the modesty so characteristic of David, but there is here an evident spirit of boasting and self-praise which is foreign to the Spirit of inspiration.

There is a difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint. Omitting the extra one in the Septuagint, there is no difference as to the total number. Both have 150 and the same subject matter, but they are not divided alike.

The following scheme shows the division according to our version and also the Septuagint: Psalms 1-8 in the Hebrew equal 1-8 in the Septuagint; 9-10 in the Hebrew combine into 9 in the Septuagint; 11-113 in the Hebrew equal 10-112 in the Septuagint; 114-115 in the Hebrew combine into 113 in the Septuagint; 116 in the Hebrew divides into 114-115 in the Septuagint; 117-146 in the Hebrew equal 116-145 in the Septuagint; 147 in the Hebrew divides into 146-147 in the Septuagint; 148-150 in the Hebrew equal 148-150 in the Septuagint.

The arrangement in the Vulgate is the same as the Septuagint. Also some of the older English versions have this arangement. Another difficulty in numbering perplexes an inexperienced student in turning from one version to another, viz: In the Hebrew often the title is verse I, and sometimes the title embraces verses 1-2.

The book divisions of the Psalter are five books, as follows:

Book I, Psalms 1-41 (41 chapters)

Book II, Psalms 42-72 (31 chapters)

Book III, Psalms 73-89 (17 chapters)

Book IV, Psalms 90-106 (17 chapters)

Book V, Psalms 107-150 (44 chapters)

They are marked by an introduction and a doxology. Psalm I forms an introduction to the whole book; Psa 150 is the doxology for the whole book. The introduction and doxology of each book are the first and last psalms of each division, respectively.

There were smaller collections before the final one, as follows:

Books I and II were by David; Book III, by Hezekiah, and Books IV and V, by Ezra.

Certain principles determined the arrangement of the several psalms in the present collection:

1. David is honored with first place, Book I and II, including Psalms 1-72.

2. They are grouped according to the use of the name of God:

(1) Psalms 1-41 are Jehovah psalms;

(2) Psalms 42-83 are Elohim-psalms;

(3) Psalms 84-150 are Jehovah psalms.

3. Book IV is introduced by the psalm of Moses, which is the first psalm written.

4. Some are arranged as companion psalms, for instance, sometimes two, sometimes three, and sometimes more. Examples: Psa 2 and 3; 22, 23, and 24; 113-118.

5. They were arranged for liturgical purposes, which furnished the psalms for special occasions, such as feasts, etc. We may be sure this arrangement was not accidental. An intelligent study of each case is convincing that it was determined upon rational grounds.

All the psalms have titles but thirty-three, as follows:

In Book I, Psa 1 ; Psa 2 ; Psa 10 ; Psa 33 , (4 are without titles).

In Book II, Psa 43 ; Psa 71 , (2 are without titles).

In Book IV, Psa 91 ; Psa 93 ; Psa 94 ; Psa 95 ; Psa 96 ; Psa 97 ; Psa 104 ; Psa 105 ; Psa 106 , (9 are without titles).

In Book V, Psa 107 ; III; 112; 113; 114; 115; 116; 117; 118; 119; 135; 136; 137; 146; 147; 148; 149; 150, (18 are without titles).

The Talmud calls these psalms that have no title, “Orphan Psalms.” The later Jews supply these titles by taking the nearest preceding author. The lack of titles in Psa 1 ; Psa 2 ; and 10 may be accounted for as follows: Psa 1 is a general introduction to the whole collection and Psa 2 was, perhaps, a part of Psa 1 . Psalms 9-10 were formerly combined into one, therefore Psa 10 has the same title as Psa 9 .

QUESTIONS

1. What books are commended on the Psalms?

2. What is a psalm?

3. What is the Psalter?

4. What is the range of time in composition?

5. When and by whom was the collection in its present form arranged?

6. What the Jewish classification of Old Testament books, and what the position of the Psalter in this classification?

7. What is the Hebrew title of the Psalms?

8. Find the title of the first two books from the books themselves.

9. What is the title of the whole collection of psalms in the Septuagint?

10. What is the title in the Alexandrian Codex?

11. What is the derivation of our English word, “Psalms”, “Psalter”, and “Psaltery,” respectively?

12. How many psalms in our collection?

13. How many psalms in the Septuagint?

14. What about the extra one in the Septuagint?

15. What is the subject of this extra psalm?

16. How does it compare with the Canonical Psalms?

17. What is the difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint?

18. What is the arrangement in the Vulgate?

19. What other difficulty in numbering which perplexes an inexperienced student in turning from one version to another?

20. What are the book divisions of the Psalter and how are these divisions marked?

21. Were there smaller collections before the final one? If so, what were they?

22. What principles determined the arrangement of the several psalms in the present collection?

23. In what conclusion may we rest concerning this arrangement?

24. How many of the psalms have no titles?

25. What does the Talmud call these psalms that have no titles?

26. How do later Jews supply these titles?

27. How do you account for the lack of titles in Psa 1 ; Psa 2 ; Psa 10 ?

XII

AN INTRODUCTION TO THE BOOK OF PSALMS (CONTINUED)

The following is a list of the items of information gathered from the titles of the psalms:

1. The author: “A Psalm of David” (Psa 37 ).

2. The occasion: “When he fled from Absalom, his son” (Psa 3 ).

3. The nature, or character, of the poem:

(1) Maschil, meaning “instruction,” a didactic poem (Psa 42 ).

(2) Michtam, meaning “gold,” “A Golden Psalm”; this means excellence or mystery (Psa 16 ; 56-60).

4. The occasion of its use: “A Psalm of David for the dedication of the house” (Psa 30 ).

5. Its purpose: “A Psalm of David to bring remembrance” (Psa 38 ; Psa 70 ).

6. Direction for its use: “A Psalm of David for the chief musician” (Psa 4 ).

7. The kind of musical instrument:

(1) Neginoth, meaning to strike a chord, as on stringed instruments (Psa 4 ; Psa 61 ).

(2) Nehiloth, meaning to perforate, as a pipe or flute (Psa 5 ).

(3) Shoshannim, Lilies, which refers probably to cymbals (Psa 45 ; Psa 69 ).

8. A special choir:

(1) Sheminith, the “eighth,” or octave below, as a male choir (Psa 6 ; Psa 12 ).

(2) Alamoth, female choir (Psa 46 ).

(3) Muth-labben, music with virgin voice, to be sung by a choir of boys in the treble (Psa 9 ).

9. The keynote, or tune:

(1) Aijeleth-sharar, “Hind of the morning,” a song to the melody of which this is sung (Psa 22 ).

(2) Al-tashheth, “Destroy thou not,” the beginning of a song the tune of which is sung (Psa 57 ; Psa 58 ; Psa 59 ; Psa 75 ).

(3) Gittith, set to the tune of Gath, perhaps a tune which David brought from Gath (Psa 8 ; Psa 81 ; Psa 84 ).

(4) Jonath-elim-rehokim, “The dove of the distant terebinths,” the commencement of an ode to the air of which this song was to be sung (Psa 56 ).

(5) Leannoth, the name of a tune (Psa 88 ).

(6) Mahalath, an instrument (Psa 53 ); Leonnoth-Mahaloth, to chant to a tune called Mahaloth.

(7) Shiggaion, a song or a hymn.

(8) Shushan-Eduth, “Lily of testimony,” a tune (Psa 60 ). Note some examples: (1) “America,” “Shiloh,” “Auld Lang Syne.” These are the names of songs such as we are familiar with; (2) “Come Thou Fount of Every Blessing” and “There Is a Fountain Filled with Blood,” are examples of sacred hymns.

10. The liturgical use, those noted for the feasts, e.g., the Hallels and Hallelujah Psalms (Psalms 146-150).

11. The destination, as “Song of Ascents” (Psalms 120-134)

12. The direction for the music, such as Selah, which means “Singers, pause”; Higgaion-Selah, to strike a symphony with selah, which means an instrumental interlude (Psa 9:16 ).

The longest and fullest title to any of the psalms is the title to Psa 60 . The items of information from this title are as follows: (1) the author; (2) the chief musician; (3) the historical occasion; (4) the use, or design; (5) the style of poetry; (6) the instrument or style of music.

The parts of these superscriptions which most concern us now are those indicating author, occasion, and date. As to the historic value or trustworthiness of these titles most modern scholars deny that they are a part of the Hebrew text, but the oldest Hebrew text of which we know anything had all of them. This is the text from which the Septuagint was translated. It is much more probable that the author affixed them than later writers. There is no internal evidence in any of the psalms that disproves the correctness of them, but much to confirm. The critics disagree among themselves altogether as to these titles. Hence their testimony cannot consistently be received. Nor can it ever be received until they have at least agreed upon a common ground of opposition.

David is the author of more than half the entire collection, the arrangement of which is as follows:

1. Seventy-three are ascribed to him in the superscriptions.

2. Some of these are but continuations of the preceding ones of a pair, trio, or larger group.

3. Some of the Korahite Psalms are manifestly Davidic.

4. Some not ascribed to him in the titles are attributed to him expressly by New Testament writers.

5. It is not possible to account for some parts of the Psalter without David. The history of his early life as found in Samuel, 1 and 2 Kings, and 1and 2 Chronicles, not only shows his remarkable genius for patriotic and sacred songs and music, but also shows his cultivation of that gift in the schools of the prophets. Some of these psalms of the history appear in the Psalter itself. It is plain to all who read these that they are founded on experience, and the experience of no other Hebrew fits the case. These experiences are found in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles.

As to the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition, I have this to say:

1. This theory has no historical support whatever, and therefore is not to be accepted at all.

2. It has no support in tradition, which weakens the contention of the critics greatly.

3. It has no support from finding any one with the necessary experience for their basis.

4. They can give no reasonable account as to how the titles ever got there.

5. It is psychologically impossible for anyone to have written these 150 psalms in the Maccabean times.

6. Their position is expressly contrary to the testimony of Christ and the apostles. Some of the psalms which they ascribe to the Maccabean Age are attributed to David by Christ himself, who said that David wrote them in the Spirit.

The obvious aim of this criticism and the necessary result if it be Just, is a positive denial of the inspiration of both Testaments.

Other authors are named in the titles, as follows: (1) Asaph, to whom twelve psalms have been assigned: (2) Mosee, Psa 90 ; (3) Solomon, Psa 72 ; Psa 127 ; (4) Heman, Psa 80 ; (5) Ethem, Psa 89 ; (6) A number of the psalms are ascribed to the sons of Korah.

Not all the psalms ascribed to Asaph were composed by one person. History indicates that Asaph’s family presided over the song service for several generations. Some of them were composed by his descendants by the game name. The five general outlines of the whole collection are as follows:

I. By books

1. Psalms 1-41 (41)

2. Psalms 42-72 (31)

3. Psalms 73-89 (17)

4. Psalms 90-106 (17)

5. Psalms 107-150 (44)

II. According to date and authorship

1. The psalm of Moses (Psa 90 )

2. Psalms of David:

(1) The shepherd boy (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 ).

(2) David when persecuted by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 52 ; Psa 54 ; Psa 57 ; Psa 142 ).

(3) David the King (Psa 101 ; Psa 18 ; Psa 24 ; Psa 2 ; Psa 110 ; Psa 20 ; Psa 20 ; Psa 21 ; Psa 60 ; Psa 51 ; Psa 32 ; Psa 41 ; Psa 55 ; Psa 3:4 ; Psa 64 ; Psa 62 ; Psa 61 ; Psa 27 ).

3. The Asaph Psalms (Psa 50 ; Psa 73 ; Psa 83 ).

4. The Korahite Psalms (Psa 42 ; Psa 43 ; Psa 84 ).

5. The psalms of Solomon (Psa 72 ; Psa 127 ).

6. The psalms of the era of Hezekiah and Isaiah (Psa 46 ; Psa 47 ; Psa 48 )

7. The psalms of the Exile (Psa 74 ; Psa 79 ; Psa 137 ; Psa 102 )

8. The psalms of the Restoration (Psa 85 ; Psa 126 ; Psa 118 ; 146-150)

III. By groups

1. The Jehovistic and Elohistic Psalms:

(1) Psalms 1-41 are Jehovistic;

(2) Psalms 42-83 are Elohistic Psalms;

(3) Psalms 84-150 are Jehovistic.

2. The Penitential Psalms (Psa 6 ; Psa 32 ; Psa 38 ; Psa 51 ; Psa 102 ; Psa 130 ; Psa 143 )

3. The Pilgrim Psalms (Psalms 120-134)

4. The Alphabetical Psalms (Psa 9 ; Psa 10 ; Psa 25 ; Psa 34 ; Psa 37 ; 111:112; Psa 119 ; Psa 145 )

5. The Hallelujah Psalms (Psalms 11-113; 115-117; 146-150; to which may be added Psa 135 ) Psalms 113-118 are called “the Egyptian Hallel”

IV. Doctrines of the Psalms

1. The throne of grace and how to approach it by sacrifice, prayer, and praise.

2. The covenant, the basis of worship.

3. The paradoxical assertions of both innocence & guilt.

4. The pardon of sin and justification.

5. The Messiah.

6. The future life, pro and con.

7. The imprecations.

8. Other doctrines.

V. The New Testament use of the Psalms

1. Direct references and quotations in the New Testament.

2. The allusions to the psalms in the New Testament. Certain experiences of David’s life made very deep impressions on his heart, such as: (1) his peaceful early life; (2) his persecution by Saul; (3) his being crowned king of the people; (4) the bringing up of the ark; (5) his first great sin; (6) Absalom’s rebellion; (7) his second great sin; (8) the great promise made to him in 2Sa 7 ; (9) the feelings of his old age.

We may classify the Davidic Psalms according to these experiences following the order of time, thus:

1. His peaceful early life (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 )

2. His persecution by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 7 ; Psa 52 ; Psa 120 ; Psa 140 ; Psa 54 ; Psa 57 ; Psa 142 ; Psa 17 ; Psa 18 )

3. Making David King (Psa 27 ; Psa 133 ; Psa 101 )

4. Bringing up the ark (Psa 68 ; Psa 24 ; Psa 132 ; Psa 15 ; Psa 78 ; Psa 96 )

5. His first great sin (Psa 51 ; Psa 32 )

6. Absalom’s rebellion (Psa 41 ; Psa 6 ; Psa 55 ; Psa 109 ; Psa 38 ; Psa 39 ; Psa 3 ; Psa 4 ; Psa 63 ; Psa 42 ; Psa 43 ; Psa 5 ; Psa 62 ; Psa 61 ; Psa 27 )

7. His second great sin (Psa 69 ; Psa 71 ; Psa 102 ; Psa 103 )

8. The great promise made to him in 2Sa 7 (Psa 2 )

9. Feelings of old age (Psa 37 )

The great doctrines of the psalms may be noted as follows: (1) the being and attributes of God; (3) sin, both original and individual; (3) both covenants; (4) the doctrine of justification; (5) concerning the Messiah.

There is a striking analogy between the Pentateuch and the Psalms. The Pentateuch contains five books of law; the Psalms contain five books of heart responses to the law.

It is interesting to note the historic controversies concerning the singing of psalms. These were controversies about singing uninspired songs, in the Middle Ages. The church would not allow anything to be used but psalms.

The history in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles, and in Ezra and Nehemiah is very valuable toward a proper interpretation of the psalms. These books furnish the historical setting for a great many of the psalms which is very indispensable to their proper interpretation.

Professor James Robertson, in the Poetry and Religion of the Psalms constructs a broad and strong argument in favor of the Davidic Psalms, as follows:

1. The age of David furnished promising soil for the growth of poetry.

2. David’s qualifications for composing the psalms make it highly probable that David is the author of the psalms ascribed to him.

3. The arguments against the possibility of ascribing to David any of the hymns in the Hebrew Psalter rests upon assumptions that are thoroughly antibiblical.

The New Testament makes large use of the psalms and we learn much as to their importance in teaching. There are seventy direct quotations in the New Testament from this book, from which we learn that the Scriptures were used extensively in accord with 2Ti 3:16-17 . There are also eleven references to the psalms in the New Testament from which we learn that the New Testament writers were thoroughly imbued with the spirit and teaching of the psalms. Then there are eight allusions ‘to this book in the New Testament from which we gather that the Psalms was one of the divisions of the Old Testament and that they were used in the early church.

QUESTIONS

1. Give a list of the items of information gathered from the titles of the psalms.

2. What is the longest title to any of the psalms and what the items of this title?

3. What parts of these superscriptions most concern us now?

4. What is the historic value, or trustworthiness of these titles?

5. State the argument showing David’s relation to the psalms.

6. What have you to say of the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition?

7. What the obvious aim of this criticism and the necessary result, if it be just?

8. What other authors are named in the titles?

9. Were all the psalms ascribed to Asaph composed by one person?

10. Give the five general outlines of the whole collection, as follows: I. The outline by books II. The outline according to date and authorship III. The outline by groups IV. The outline of doctrines V. The outline by New Testament quotations or allusions.

11. What experiences of David’s life made very deep impressions on his heart?

12. Classify the Davidic Psalms according to these experiences following the order of time.

13. What the great doctrines of the psalms?

14. What analogy between the Pentateuch and the Psalms?

15. What historic controversies concerning the singing of psalms?

16. Of what value is the history in Samuel, 1 Kings and 2 Chronicles, and in Ezra and Nehemiah toward a proper interpretation of the psalms?

17. Give Professor James Robertson’s argument in favor of the Davidic authorship of the psalms.

18. What can you say of the New Testament use of the psalms and what do we learn as to their importance in teaching?

19. What can you say of the New Testament references to the psalms, and from the New Testament references what the impression on the New Testament writers?

20. What can you say of the allusions to the psalms in the New Testament?

XVII

THE MESSIAH IN THE PSALMS

A fine text for this chapter is as follows: “All things must be fulfilled which were written in the Psalms concerning me,” Luk 24:44 . I know of no better way to close my brief treatise on the Psalms than to discuss the subject of the Messiah as revealed in this book.

Attention has been called to the threefold division of the Old Testament cited by our Lord, namely, the Law, the Prophets, and the Psalms (Luk 24:44 ), in all of which were the prophecies relating to himself that “must be fulfilled.” It has been shown just what Old Testament books belong to each of these several divisions. The division called the Psalms included many books, styled Holy Writings, and because the Psalms proper was the first book of the division it gave the name to the whole division.

The object of this discussion is to sketch the psalmist’s outline of the Messiah, or rather, to show how nearly a complete picture of our Lord is foredrawn in this one book. Let us understand however with Paul, that all prophecy is but in part (1Co 13:9 ), and that when we fill in on one canvas all the prophecies concerning the Messiah of all the Old Testament divisions, we are far from having a perfect portrait of our Lord. The present purpose is limited to three things:

1. What the book of the Psalms teaches concerning the Messiah.

2. That the New Testament shall authoritatively specify and expound this teaching.

3. That the many messianic predictions scattered over the book and the specifications thereof over the New Testament may be grouped into an orderly analysis, so that by the adjustment of the scattered parts we may have before us a picture of our Lord as foreseen by the psalmists.

In allowing the New Testament to authoritatively specify and expound the predictive features of the book, I am not unmindful of what the so-called “higher critics” urge against the New Testament quotations from the Old Testament and the use made of them. In this discussion, however, these objections are not considered, for sufficient reasons. There is not space for it. Even at the risk of being misjudged I must just now summarily pass all these objections, dismissing them with a single statement upon which the reader may place his own estimate of value. That statement is that in the days of my own infidelity, before this old method of criticism had its new name, I was quite familiar with the most and certainly the strongest of the objections now classified as higher criticism, and have since patiently re-examined them in their widely conflicting restatements under their modern name, and find my faith in the New Testament method of dealing with the Old Testament in no way shattered, but in every way confirmed. God is his own interpreter. The Old Testament as we now have it was in the hands of our Lord. I understand his apostle to declare, substantially, that “every one of these sacred scriptures is God-inspired and is profitable for teaching us what is right to believe and to do, for convincing us what is wrong in faith or practice, for rectifying the wrong when done, that we may be ready at every point, furnished completely, to do every good work, at the right time, in the right manner, and from the proper motive” (2Ti 3:16-17 ).

This New Testament declares that David was a prophet (Act 2:30 ), that he spake by the Holy Spirit (Act 1:16 ), that when the book speaks the Holy Spirit speaks (Heb 3:7 ), and that all its predictive utterances, as sacred Scripture, “must be fulfilled” (Joh 13:18 ; Act 1:16 ). It is not claimed that David wrote all the psalms, but that all are inspired, and that as he was the chief author, the book goes by his name.

It would be a fine thing to make out two lists, as follows:

1. All of the 150 psalms in order from which the New Testament quotes with messianic application.

2. The New Testament quotations, book by book, i.e., Matthew so many, and then the other books in their order.

We would find in neither of these any order as to time, that is, Psa 1 which forecasts an incident in the coming Messiah’s life does not forecast the first incident of his life. And even the New Testament citations are not in exact order as to time and incident of his life. To get the messianic picture before us, therefore, we must put the scattered parts together in their due relation and order, and so construct our own analysis. That is the prime object of this discussion. It is not claimed that the analysis now presented is perfect. It is too much the result of hasty, offhand work by an exceedingly busy man. It will serve, however, as a temporary working model, which any one may subsequently improve. We come at once to the psalmist’s outline of the Messiah.

1. The necessity for a Saviour. This foreseen necessity is a background of the psalmists’ portrait of the Messiah. The necessity consists in (1) man’s sinfulness; (2) his sin; (3) his inability of wisdom and power to recover himself; (4) the insufficiency of legal, typical sacrifices in securing atonement.

The predicate of Paul’s great argument on justification by faith is the universal depravity and guilt of man. He is everywhere corrupt in nature; everywhere an actual transgressor; everywhere under condemnation. But the scriptural proofs of this depravity and sin the apostle draws mainly from the book of the Psalms. In one paragraph of the letter to the Romans (Rom 3:4-18 ), he cites and groups six passages from six divisions of the Psalms (Psa 5:9 ; Psa 10:7 ; Psa 14:1-3 ; Psa 36:1 ; Psa 51:4-6 ; Psa 140:3 ). These passages abundantly prove man’s sinfulness, or natural depravity, and his universal practice of sin.

The predicate also of the same apostle’s great argument for revelation and salvation by a Redeemer is man’s inability of wisdom and power to re-establish communion with God. In one of his letters to the Corinthians he thus commences his argument: “For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Where is the wise? Where is the scribe? Where is the disputer of this world? Hath not God made foolish the wisdom of this world? -For after that in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preach-ing to save them that believe.” He closes this discussion with the broad proposition: “The wisdom of this world is foolishness with God,” and proves it by a citation from Psa 94:11 : “The Lord knoweth the thoughts of the wise, that they are vain.”

In like manner our Lord himself pours scorn on human wisdom and strength by twice citing Psa 8 : “At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent and hast revealed them unto babes. Even so, Father: for so it seemed good in thy sight” (Mat 11:25-26 ). “And when the chief priests and scribes saw the wonderful things that he did, and the children that were crying in the temple and saying, Hosanna to the Son of David; they were sore displeased, and said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?” (Mat 21:15-16 ).

But the necessity for a Saviour as foreseen by the psalmist did not stop at man’s depravity, sin, and helplessness. The Jews were trusting in the sacrifices of their law offered on the smoking altar. The inherent weakness of these offerings, their lack of intrinsic merit, their ultimate abolition, their complete fulfilment and supercession by a glorious antitype were foreseen and foreshown in this wonderful prophetic book: I will not reprove thee for thy sacrifices; And thy burnt offerings are continually before me. I will take no bullock out of thy house, Nor he-goat out of thy folds. For every beast of the forest is mine, And the cattle upon a thousand hills. I know all of the birds of the mountains; And the wild beasts of the field are mine. If I were hungry, I would not tell thee; For the world is mine, and the fulness thereof. Will I eat the flesh of bulls, Or drink the blood of goats? Psa 50:8-13 .

Yet again it speaks in that more striking passage cited in the letter to the Hebrews: “For the law having a shadow of good things to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make the comers thereunto perfect. For then would they not have ceased to be offered? because that the worshipers, once purged should have no more consciousness of sins. But in those sacrifices there is a remembrance made of sins year by year. For it is impossible that the blood of bulls and goats should take away sins. Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldst not, But a body didst thou prepare for me; In whole burnt offerings and sacrifices for sin thou hadst no pleasure: Then said I, Lo, I am come (In the roll of the book it is written of me) To do thy will, O God. Saying above, Sacrifice and offering and whole burnt offerings and sacrifices for sin thou wouldst not, neither hadst pleasure therein, (the which are offered according to the law), then hath he said, Lo, I am come to do thy will, O God. He taketh away the first, that he may establish the second” (Heb 10:1-9 ).

This keen foresight of the temporary character and intrinsic worthlessness of animal sacrifices anticipated similar utterances by the later prophets (Isa 1:10-17 ; Jer 6:20 ; Jer 7:21-23 ; Hos 6:6 ; Amo 5:21 ; Mic 6:6-8 ). Indeed, I may as well state in passing that when the apostle declares, “It is impossible that the blood of bulls and of goats should take away sins,” he lays down a broad principle, just as applicable to baptism and the Lord’s Supper. With reverence I state the principle: Not even God himself by mere appointment can vest in any ordinance, itself lacking intrinsic merit, the power to take away sin. There can be, therefore, in the nature of the case, no sacramental salvation. This would destroy the justice of God in order to exalt his mercy. Clearly the psalmist foresaw that “truth and mercy must meet together” before “righteousness and peace could kiss each other” (Psa 85:10 ). Thus we find as the dark background of the psalmists’ luminous portrait of the Messiah, the necessity for a Saviour.

2. The nature, extent, and blessedness of the salvation to be wrought by the coming Messiah. In no other prophetic book are the nature, fullness, and blessedness of salvation so clearly seen and so vividly portrayed. Besides others not now enumerated, certainly the psalmists clearly forecast four great elements of salvation:

(1) An atoning sacrifice of intrinsic merit offered once for all (Psa 40:6-8 ; Heb 10:4-10 ).

(2) Regeneration itself consisting of cleansing, renewal, and justification. We hear his impassioned statement of the necessity of regeneration: “Behold, I was shapen in iniquity and in sin did my mother conceive me. Behold, thou desirest truth in the inward parts,” followed by his earnest prayer: “Create in me a clean heart, O God; and renew a right spirit within me,” and his equally fervent petition: “Wash me thoroughly from mine iniquity and cleanse me from my sin. Purge me with hyssop and I shall be clean; wash me and I shall be whiter than snow” (Psa 51 ). And we hear him again as Paul describes the blessedness of the man, unto whom God imputes righteousness without works, saying, Blessed are they whose iniquities are forgiven, And whose sins are covered. Blessed is the man to whom the Lord will not reckon sin Psa 32:1 ; Rom 4:6-8 .

(3) Introduction into the heavenly rest (Psa 95:7-11 ; Heb 3:7-19 ; Heb 4:1-11 ). Here is the antitypical Joshua leading spiritual Israel across the Jordan of death into the heavenly Canaan, the eternal rest that remaineth for the people of God. Here we find creation’s original sabbath eclipsed by redemption’s greater sabbath when the Redeemer “entered his rest, ceasing from his own works as God did from his.”

(4) The recovery of all the universal dominion lost by the first Adam and the securement of all possible dominion which the first Adam never attained (Psa 8:5-6 ; Eph 1:20-22 ; Heb 2:7-9 ; 1Co 15:24-28 ).

What vast extent then and what blessedness in the salvation foreseen by the psalmists, and to be wrought by the Messiah. Atoning sacrifice of intrinsic merit; regeneration by the Holy Spirit; heavenly rest as an eternal inheritance; and universal dominion shared with Christ!

3. The wondrous person of the Messiah in his dual nature, divine and human.

(1) His divinity,

(a) as God: “Thy throne, O God, is forever and ever” (Psa 45:6 and Heb 1:8 ) ;

(b) as creator of the heavens and earth, immutable and eternal: Of old didst thou lay the foundation of the earth; And the heavens are the work of thy hands. They shall perish, but thou shalt endure; Yea, all of them shall wax old like a garment; As a vesture shalt thou change them, and they shall be changed. But thou art the same, And thy years shall have no end Psa 102:25-27 quoted with slight changes in Heb 1:10-12 .

(c) As owner of the earth: The earth is the Lord’s and the fulness thereof; The world, and they that dwell therein, Psa 24:1 quoted in 1Co 10:26 .

(d) As the Son of God: “Thou art my Son; This day have I begotten thee” Psa 2:7 ; Heb 1:5 .

(e) As David’s Lord: The Lord said unto my Lord, Sit thou at my right hand, Until I make thine enemies thy footstool, Psa 110:1 ; Mat 22:41-46 .

(f) As the object of angelic worship: “And let all the angels of God worship him” Psa 97:7 ; Heb 1:6 .

(g) As the Bread of life: And he rained down manna upon them to eat, And gave them food from heaven Psa 78:24 ; interpreted in Joh 6:31-58 . These are but samples which ascribe deity to the Messiah of the psalmists.

(2) His humanity, (a) As the Son of man, or Son of Adam: Psa 8:4-6 , cited in 1Co 15:24-28 ; Eph 1:20-22 ; Heb 2:7-9 . Compare Luke’s genealogy, Luk 3:23-38 . This is the ideal man, or Second Adam, who regains Paradise Lost, who recovers race dominion, in whose image all his spiritual lineage is begotten. 1Co 15:45-49 . (b) As the Son of David: Psa 18:50 ; Psa 89:4 ; Psa 89:29 ; Psa 89:36 ; Psa 132:11 , cited in Luk 1:32 ; Act 13:22-23 ; Rom 1:3 ; 2Ti 2:8 . Perhaps a better statement of the psalmists’ vision of the wonderful person of the Messiah would be: He saw the uncreated Son, the second person of the trinity, in counsel and compact with the Father, arranging in eternity for the salvation of men: Psa 40:6-8 ; Heb 10:5-7 . Then he saw this Holy One stoop to be the Son of man: Psa 8:4-6 ; Heb 2:7-9 . Then he was the son of David, and then he saw him rise again to be the Son of God: Psa 2:7 ; Rom 1:3-4 .

4. His offices.

(1) As the one atoning sacrifice (Psa 40:6-8 ; Heb 10:5-7 ).

(2) As the great Prophet, or Preacher (Psa 40:9-10 ; Psa 22:22 ; Heb 2:12 ). Even the method of his teaching by parable was foreseen (Psa 78:2 ; Mat 13:35 ). Equally also the grace, wisdom, and power of his teaching. When the psalmist declares that “Grace is poured into thy lips” (Psa 45:2 ), we need not be startled when we read that all the doctors in the Temple who heard him when only a boy “were astonished at his understanding and answers” (Luk 2:47 ); nor that his home people at Nazareth “all bear him witness, and wondered at the gracious words which proceeded out of his mouth” (Luk 4:22 ); nor that those of his own country were astonished, and said, “Whence hath this man this wisdom?” (Mat 13:54 ); nor that the Jews in the Temple marveled, saying, “How knoweth this man letters, having never learned?” (Joh 7:15 ) ; nor that the stern officers of the law found their justification in failure to arrest him in the declaration, “Never man spake like this man” (Joh 7:46 ).

(3) As the king (Psa 2:6 ; Psa 24:7-10 ; Psa 45:1-17 ; Psa 110:1 ; Mat 22:42-46 ; Act 2:33-36 ; 1Co 15:25 ; Eph 1:20 ; Heb 1:13 ).

(4) As the priest (Psa 110:4 ; Heb 5:5-10 ; Heb 7:1-21 ; Heb 10:12-14 ).

(5) As the final judge. The very sentence of expulsion pronounced upon the finally impenitent by the great judge (Mat 25:41 ) is borrowed from the psalmist’s prophetic words (Psa 6:8 ).

5. Incidents of life. The psalmists not only foresaw the necessity for a Saviour; the nature, extent, and blessedness of the salvation; the wonderful human-divine person of the Saviour; the offices to be filled by him in the work of salvation, but also many thrilling details of his work in life, death, resurrection, and exaltation. It is not assumed to cite all these details, but some of the most important are enumerated in order, thus:

(1) The visit, adoration, and gifts of the Magi recorded in Mat 2 are but partial fulfilment of Psa 72:9-10 .

(2) The scripture employed by Satan in the temptation of our Lord (Luk 4:10-11 ) was cited from Psa 91:11-12 and its pertinency not denied.

(3) In accounting for his intense earnestness and the apparently extreme measures adopted by our Lord in his first purification of the Temple (Joh 2:17 ), he cites the messianic zeal predicted in Psa 69:9 .

(4) Alienation from his own family was one of the saddest trials of our Lord’s earthly life. They are slow to understand his mission and to enter into sympathy with him. His self-abnegation and exhaustive toil were regarded by them as evidences of mental aberration, and it seems at one time they were ready to resort to forcible restraint of his freedom) virtually what in our time would be called arrest under a writ of lunacy. While at the last his half-brothers became distinguished preachers of his gospel, for a long while they do not believe on him. And the evidence forces us to the conclusion that his own mother shared with her other sons, in kind though not in degree, the misunderstanding of the supremacy of his mission over family relations. The New Testament record speaks for itself:

Son, why hast thou thus dealt with us? behold, thy father and I sought thee sorrowing. And he said unto them. How is it that ye sought me? Knew ye not that I must be in my Father’s house? And they understood not the saying which he spake unto them Luk 2:48-51 (R.V.).

And when the wine failed, the mother of Jesus saith unto him, They have no wine. And Jesus saith unto her, Woman, what have I to do with thee? Mine hour is not yet come. Joh 2:3-5 (R.V.).

And there come his mother and his brethren; and standing without; they sent unto him, calling him. And a multitude was sitting about him; and they say unto him. Behold, thy mother and thy brethren without seek for thee. And he answereth them, and saith, Who is my mother and my brethren? And looking round on them that sat round about him, he saith, Behold, my mother and my brethren) For whosoever shall do the will of God, the same is my brother, and sister, and mother Mar 3:31-35 (R.V.).

Now the feast of the Jews, the feast of tabernacles, was at hand. His brethren therefore said unto him, Depart hence, and go into Judea, that thy disciples also may behold thy works which thou doest. For no man doeth anything in secret, and himself seeketh to be known openly. If thou doest these things, manifest thyself to the world. For even his brethren did not believe on him. Jesus therefore saith unto them, My time is not yet come; but your time is always ready. The world cannot hate you; but me it hateth, because I testify of it, that its works are evil. Go ye up unto the feast: I go not up yet unto this feast; because my time is not fulfilled. Joh 7:2-9 (R.V.).

These citations from the Revised Version tell their own story. But all that sad story is foreshown in the prophetic psalms. For example: I am become a stranger unto my brethren, And an alien unto my mother’s children. Psa 69:8 .

(5) The triumphal entry into Jerusalem was welcomed by a joyous people shouting a benediction from Psa 118:26 : “Blessed is he that cometh in the name of the Lord” (Mat 21:9 ); and the Lord’s lamentation over Jerusalem predicts continued desolation and banishment from his sight until the Jews are ready to repeat that benediction (Mat 23:39 ).

(6) The children’s hosanna in the Temple after its second purgation is declared by our Lord to be a fulfilment of that perfect praise forecast in Psa 8:2 .

(7) The final rejection of our Lord by his own people was also clear in the psalmist’s vision (Psa 118:22 ; Mat 21:42-44 ).

(8) Gethsemane’s baptism of suffering, with its strong crying and tears and prayers was as clear to the psalmist’s prophetic vision as to the evangelist and apostle after it became history (Psa 69:1-4 ; Psa 69:13-20 ; and Mat 26:36-44 ; Heb 5:7 ).

(9) In life-size also before the psalmist was the betrayer of Christ and his doom (Psa 41:9 ; Psa 69:25 ; Psa 109:6-8 ; Joh 13:18 ; Act 1:20 ).

(10) The rage of the people, Jew and Gentile, and the conspiracy of Pilate and Herod are clearly outlined (Psa 2:1-3 ; Act 4:25-27 ).

(11) All the farce of his trial the false accusation, his own marvelous silence; and the inhuman maltreatment to which he was subjected, is foreshown in the prophecy as dramatically as in the history (Mat 26:57-68 ; Mat 27:26-31 ; Psa 27:12 ; Psa 35:15-16 ; Psa 38:3 ; Psa 69:19 ).

The circumstances of his death, many and clear, are distinctly foreseen. He died in the prime of life (Psa 89:45 ; Psa 102:23-24 ). He died by crucifixion (Psa 22:14-17 ; Luk 23 ; 33; Joh 19:23-37 ; Joh 20:27 ). But yet not a bone of his body was broken (Psa 34:20 ; Joh 19:36 ).

The persecution, hatred without a cause, the mockery and insults, are all vividly and dramatically foretold (Psa 22:6-13 ; Psa 35:7 ; Psa 35:12 ; Psa 35:15 ; Psa 35:21 ; Psa 109:25 ).

The parting of his garments and the gambling for his vesture (Psa 22:18 ; Mat 27:35 ).

His intense thirst and the gall and vinegar offered for his drink (Psa 69:21 ; Mat 27:34 ).

In the psalms, too, we hear his prayers for his enemies so remarkably fulfilled in fact (Psa 109:4 ; Luk 23:34 ).

His spiritual death was also before the eye of the psalmist, and the very words which expressed it the psalmist heard. Separation from the Father is spiritual death. The sinner’s substitute must die the sinner’s death, death physical, i.e., separation of soul from body; death spiritual, i.e., separation of the soul from God. The latter is the real death and must precede the former. This death the substitute died when he cried out: “My God, My God, why hast thou forsaken me.” (Psa 22:1 ; Mat 27:46 ).

Emerging from the darkness of that death, which was the hour of the prince of darkness, the psalmist heard him commend his spirit to the Father (Psa_31:35; Luk 23:46 ) showing that while he died the spiritual death, his soul was not permanently abandoned unto hell (Psa 16:8-10 ; Act 2:25 ) so that while he “tasted death” for every man it was not permanent death (Heb 2:9 ).

With equal clearness the psalmist foresaw his resurrection, his triumph over death and hell, his glorious ascension into heaven, and his exaltation at the right hand of God as King of kings and Lord of lords, as a high Driest forever, as invested with universal sovereignty (Psa 16:8-11 ; Psa 24:7-10 ; Psa 68:18 ; Psa 2:6 ; Psa 111:1-4 ; Psa 8:4-6 ; Act 2:25-36 ; Eph 1:19-23 ; Eph 4:8-10 ).

We see, therefore, brethren, when the scattered parts are put together and adjusted, how nearly complete a portrait of our Lord is put upon the prophetic canvas by this inspired limner, the sweet singer of Israel.

QUESTIONS

1. What is a good text for this chapter?

2. What is the threefold division of the Old Testament as cited by our Lord?

3. What is the last division called and why?

4. What is the object of the discussion in this chapter?

5. To what three things is the purpose limited?

6. What especially qualifies the author to meet the objections of the higher critics to allowing the New Testament usage of the Old Testament to determine its meaning and application?

7. What is the author’s conviction relative to the Scriptures?

8. What is the New Testament testimony on the question of inspiration?

9. What is the author’s suggested plan of approach to the study of the Messiah in the Psalms?

10. What the background of the Psalmist’s portrait of the Messiah and of what does it consist?

11. Give the substance of Paul’s discussion of man’s sinfulness.

12. What is the teaching of Jesus on this point?

13. What is the teaching relative to sacrifices?

14. What the nature, extent, and blessedness of the salvation to be wrought by the coming Messiah and what the four great elements of it as forecast by the psalmist?

15. What is the teaching of the psalms relative to the wondrous person of the Messiah? Discuss.

16. What are the offices of the Messiah according to psalms? Discuss each.

17. Cite the more important events of the Messiah’s life according to the vision of the psalmist.

18. What the circumstances of the Messiah’s death and resurrection as foreseen by the psalmist?

Fuente: B.H. Carroll’s An Interpretation of the English Bible

XVI

THE MESSIANIC PSALMS AND OTHERS

We commence this chapter by giving a classified list of the Messianic Psalms, as follows:

The Royal Psalms are:

Psa 110 ; Psa 2 ; Psa 72 ; Psa 45 ; Psa 89 ;

The Passion Psalms are:

Psa 22 ; Psa 41 ; Psa 69 ;

The Psalms of the Ideal Man are Psa 8 ; Psa 16 ; Psa 40 ;

The Missionary Psalms are:

Psa 47 ; Psa 65 ; Psa 68 ; Psa 96 ; Psa 100 ; Psa 117 .

The predictions before David of the coming Messiah are, (1) the seed of the woman; (2) the seed of Abraham; (3) the seed of Judah; (4) the seed of David.

The prophecies of history concerning the Messiah are, (1) a prophet like unto Moses; (2) a priest after the order of Melchizedek; (3) a sacrifice which embraces all the sacrificial offerings of the Old Testament; (4) direct references to him as King, as in 2Sa 7:8 ff.

The messianic offices as taught in the psalms are four, viz: (1) The Messiah is presented as Prophet, or Teacher (Psa 40:8 ); (2) as Sacrifice, or an Offering for sin (Psa 40:6 ff.; Heb 10:5 ff.) ; (3) he is presented as Priest (Psa 110:4 ); (4) he is presented as King (Psa 45 ).

The psalms most clearly presenting the Messiah in his various phases and functions are as follows: (1) as the ideal man, or Second Adam (8); (2) as Prophet (Psa 40 ); (3) as Sacrifice (Psa 22 ) ; (4) as King (Psa 45 ) ; (5) as Priest (Psa 110 ) ; (6) in his universal reign (Psa 72 ).

It will be noted that other psalms teach these facts also, but these most clearly set forth the offices as they relate to the Messiah.

The Messiah as a sacrifice is presented in general in Psa 40:6 . His sufferings as such are given in a specific and general way in Psa 22 ; Psa 41 ; Psa 69 . The events of his sufferings in particular are described, beginning with the betrayal of Judas, as follows:

1. Judas betrayed him (Mat 26:14 ) in fulfilment of Psa 41:9 .

2. At the Supper (Mat 26:24 ) Christ said, “The Son of man goeth as it is written of him,” referring to Psa 22 .

3. They sang after the Supper in fulfilment of Psa 22:22 .

4. Piercing his hands and feet, Psa 22:16 .

5. They cast lots for his vesture in fulfilment of Psa 22:18 .

6. Just before the ninth hour the chief priests reviled him (Mat 27:43 ) in fulfilment of Psa 22:8 .

7. At the ninth hour (Mat 27:46 ) he quoted Psa 22:1 .

8. Near his death (Joh 19:28 ) he said, in fulfilment of Psa 69:21 , “I thirst.”

9. At that time they gave him vinegar (Mat 27:48 ) in fulfilment of Psa 69:21 .

10. When he was found dead they did not break his bones (Joh 19:36 ) in fulfilment of Psa 34:20 .

11. He is represented as dead, buried, and raised in Psa 16:10 .

12. His suffering as a substitute is described in Psa 69:9 .

13. The result of his crucifixion to them who crucified him is given in Psa 69:22-23 . Compare Rom 11:9-10 .

The Penitential Psalms are Psa 6 ; Psa 32 ; Psa 38 ; Psa 51 ; Psa 102 ; Psa 130 ; Psa 143 . The occasion of Psa 6 was the grief and penitence of David over Absalom; of Psa 32 was the blessedness of forgiveness after his sin with Bathsheba, the wife of Uriah; Psa 38 , David’s reference to his sin with Bathsheba; Psa 51 , David’s penitence and prayer for forgiveness for this sin; Psa 102 , the penitence of the children of Israel on the eve of their return from captivity; Psalm 130, a general penitential psalm; Psa 143 , David’s penitence and prayer when pursued by Absalom.

The Pilgrim Psalms are Psalms 120-134. This section of the psalter is called the “Little Psalter.” These Psalms were collected in the days of Ezra and Nehemiah, in troublous times. The author of the central psalm of this collection is Solomon, and he wrote it when he built his Temple. The Davidic Psalms in this collection are Psa 120 ; Psa 122 ; Psa 124 ; Psa 131 ; Psa 132 ; Psa 133 . The others were written during the building of the second Temple. They are called in the Septuagint “Songs of the Steps.”

There are four theories as to the meaning of the titles, “Songs of the Steps,” “Songs of Degrees,” or “Songs of Ascents,” viz:

1. The first theory is that the “Songs of the Steps” means the songs of the fifteen steps from the court of the women to the court of Israel, there being a song for each step.

2. The second theory is that advanced by Luther, which says that they were songs of a higher choir, elevated above, or in an elevated voice.

3. The third theory is that the thought in these psalms advances by degrees.

4. The fourth theory is that they are Pilgrim Psalms, or the songs that they sang while going up to the great feasts.

Certain scriptures give the true idea of these titles, viz: Exo 23:14-17 ; Exo 34:23-24 ; 1Sa 1:3 ; 1Ki 12:27-28 : Psa 122:1-4 ; and the proof of their singing as they went is found in Psa_42:4; 100; and Isa 30:29 . They went, singing these psalms, to the Feasts of the Passover, Pentecost, and Tabernacles. Psa 121 was sung when just in sight of Jerusalem and Psa 122 was sung at the gate. Psa 128 is the description of a good man’s home and a parallel to this psalm in modern literature is Burns’s “Cotter’s Saturday Night.” The pious home makes the nation great.

Psa 133 is a psalm of fellowship. It is one of the finest expressions of the blessings that issue when God’s people dwell together in unity. The reference here is to the anointing of Aaron as high priest and the fragrance of the anointing oil which was used in these anointings. The dew of Hermon represents the blessing of God upon his people when they dwell together in such unity.

Now let us look at the Alphabetical Psalms. An alphabetical psalm is one in which the letters of the Hebrew alphabet are used alphabetically to commence each division. In Psalms 111-112, each clause so begins; in Psa 25 ; Psa 34 ; Psa 145 ; each verse so begins; in Psa 37 each stanza of two verses so begins; in 119 each stanza of eight verses so begins, and each of the eight lines begins with the same letter. In Psa 25 ; 34 37 the order is not so strict; in Psa 9 and Psa 10 there are some traces of this alphabetical order.

David originated these alphabetical psalms and the most complete specimen is Psa 119 , which is an expansion of the latter part of Psa 19 .

A certain group of psalms is called the Hallelujah Psalms. They are so called because the word “Hallelujah” is used at the beginning, or at the ending, and sometimes at both the beginning and the ending. The Hallelujah Psalms are Psalm 111-113; 115-117; 146-150. Psa 117 is a doxology; and Psalms 146-150 were used as anthems. Psa 148 calls on all creation to praise God. Francis of Assisi wrote a hymn based on this psalm in which he called the sun his honorable brother and the cricket his sister. Psa 150 calls for all varieties of instruments. Psalms 113-118 are called the Egyptian Hallel. They were used at the Passover (Psalm 113-114), before the Supper and Psalm 115-118 were sung after the Supper. According to this, Jesus and his disciples sang Psalms 115-118 at the last Passover Supper. These psalms were sung also at the Feasts of Pentecost, Tabernacles, Dedication, and New Moon.

The name of God is delayed long in Psa 114 . Addison said, “That the surprise might be complete.” Then there are some special characteristics of Psa 115 , viz: (1) It was written against idols. Cf. Isa 44:9-20 ; (2) It is antiphonal, the congregation singing Psa 115:1-8 , the choir Psa 115:9-12 , the priests Psa 115:13-15 and the congregation again Psa 115:16-18 . The theme of Psa 116 is love, based on gratitude for a great deliverance, expressed in service. It is appropriate to read at the celebration of the Lord’s Supper and Psa 116:15 is especially appropriate for funeral services.

On some special historical occasions certain psalms were sung. Psa 46 was sung by the army of Gustavus Adolphus before the decisive battle of Leipzig, on September 17, 1631.Psa 68 was sung by Cromwell’s army on the occasion of the battle of Dunbar in Scotland.

Certain passages in the Psalms show that the psalm writers approved the offering of Mosaic animal sacrifices. For instance, Psa 118:27 ; Psa 141:2 seem to teach very clearly that they approved the Mosaic sacrifice. But other passages show that these inspired writers estimated spiritual sacrifices as more important and foresaw the abolition of the animal sacrifices. Such passages are Psa 50:7-15 ; Psa 4:5 ; Psa 27:6 ; Psa 40:6 ; Psa 51:16-17 . These scriptures show conclusively that the writers estimated spiritual sacrifices as more important than the Mosaic sacrifices.

QUESTIONS

QUESTIONS

1. What are the Royal Psalms?

2. What are the Passion Psalms?

3. What are the Psalms of the Ideal Man?

4. What are the Missionary Psalms?

5. What are the predictions before David of the coming Messiah?

6. What are the prophecies of history concerning the Messiah?

7. Give a regular order of thought concerning the messianic offices as taught in the psalms.

8. Which psalms most clearly present the Messiah as (1) the ideal man, or Second Adam, (2) which as Prophet, or Teacher, (3) which as the Sacrifice, (4) which as King, (5) which as Priest, (6) which his universal reign?

9. Concerning the suffering Messiah, or the Messiah as a sacrifice, state the words or facts, verified in the New Testament as fulfilment of prophecy in the psalms. Let the order of the citations follow the order of facts in Christ’s life.

10. Name the Penitential Psalms and show their occasion.

11. What are the Pilgrim Psalms?

12. What is this section of the Psalter called?

13. When and under what conditions were these psalms collected?

14. Who is the author of the central psalm of this collection?

15. What Davidic Psalms are in this collection?

16. When were the others written?

17. What are they called in the Septuagint?

18. What four theories as to the meaning of the titles, “Songs of the Steps,” “Songs of Degrees,” or “Songs of Ascents”?

19. What scriptures give the true idea of these titles?

20. Give proof of their singing as they went.

21. To what feasts did they go singing these Psalms?

22. What was the special use made of Psa 121 and Psa 122 ?

23. Which of these psalms is the description of a good man’s home and what parallel in modern literature?

24. Expound Psa 133 .

25. What is an alphabetical psalm, and what are the several kinds?

26. Who originated these Alphabetical Psalms?

27. What are the most complete specimen?

28. Of what is it an expansion?

29. Why is a certain group of psalms called the Hallelujah Psalms?

30. What are the Hallelujah Psalms?

31. Which of the Hallelujah Psalms was a doxology?

32. Which of these were used as anthems?

33. Which psalm calls on all creation to praise God?

34. Who wrote a hymn based on Psa 148 in which he called the sun his honorable brother and the cricket his sister?

35. Which of these psalms calls for all varieties of instruments?

36. What is the Egyptian Hallel?

37. What is their special use and how were they sung?

38. Then what hymns did Jesus and his disciples sing?

39. At what other feasts was this sung?

40. Why was the name of God delayed so long in Psa 114 ?

41. What are the characteristics of Psa 115 ?

42. What is the theme and special use of Psa 116 ?

43. State some special historical occasions on which certain psalms were sung. Give the psalm for each occasion.

44. Cite passages in the psalms showing that the psalm writers approved the offering of Mosaic animal sacrifices.

45. Cite other passages showing that these inspired writers estimated spiritual sacrifices as more important than the Mosaic sacrifices.

Fuente: B.H. Carroll’s An Interpretation of the English Bible

Psa 124:1 A Song of degrees of David. If [it had not been] the LORD who was on our side, now may Israel say;

Ver. 1. If it had not been the Lord, &c. ] God may far better say than our Henry VIII, Cui adhaereo, praeest, He whose part I take is sure to prevail. But Christ hath ever been the Church’s champion, and hence she is insuperable. The Chaptain of the Lord’s hosts is Captain of our salvation, Jos 5:14 Heb 2:10 .

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

“A song of the ascents: of David.” This is the outburst of Israel’s praise when just delivered from that which seemed, to all but faith, the overwhelming power of man bent on their destruction.

Fuente: William Kelly Major Works (New Testament)

NASB (UPDATED) TEXT: Psa 124:1-5

1Had it not been the Lord who was on our side,

Let Israel now say,

2Had it not been the Lord who was on our side

When men rose up against us,

3Then they would have swallowed us alive,

When their anger was kindled against us;

4Then the waters would have engulfed us,

The stream would have swept over our soul;

5Then the raging waters would have swept over our soul.

Psa 124:1-5 This is a liturgical strophe related to the deliverance of national Israel from a foreign invader. The exact historical setting is not stated.

The psalmist uses powerful imagery to convey YHWH’s deliverance.

1. He is on their side, Psa 124:2

2. the enemy would have swallowed Israel, Psa 124:3 a

3. the enemy had their anger kindled against Israel, Psa 124:3 b

4. the enemy, like a flood, would have engulfed Israel, Psa 124:4-5

Psa 124:1 Let Israel now say This is a Qal imperfect used in a jussive sense. The response would have been quoted at a national victory celebration (cf. Psa 129:1).

Psa 124:3 a This imagery of swallowing (BDB 118, KB 134) comes from

1. the personification of the earth (i.e., death, Sheol cf. Exo 15:12) swallowing the rebellious Levites during the wilderness wandering period (cf. Num 16:30; Num 16:32; Deu 11:6)

2. the attack of a predatory animal (cf. Psa 35:25; Pro 1:12; Amo 2:16); this is stated specifically in Psa 124:6 b

Psa 124:3 b The imagery of anger as burning is first used in Gen 39:19. Fire is used often as a means of

1. judgment

2. anger

3. cleansing

See SPECIAL TOPIC: FIRE .

Psa 124:4-5 The imagery of water/flood as life problems is recurrent in the OT (i.e., Job 22:11; Job 38:34; Psa 32:6; Psa 66:12; Psa 69:2; Psa 144:7; Isa 43:2; Lam 3:54). It is used of an invasion in Isa 8:7-8 and Jer 51:34, as it is in this Psalm. As flood waters cover the land, so do invading armies. The other common metaphor for this was a locust infestation (i.e., Joel).

Whenever water is seen as an enemy of humanity, there may be an allusion to YHWH’s defeat of watery chaos (cf. Psa 29:3; Psa 29:10; Psa 74:12-17; Psa 89:9-10; Psa 93:3-4). This theme is part of YHWH as creator (cf. Psa 124:8).

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

Title. See note on Title of Psalm 120.

the LORD. Hebrew. Jehovah. See App-4.

Fuente: Companion Bible Notes, Appendices and Graphics

Psa 124:1-8 :

If it had not been the LORD who was on our side ( Psa 124:1 ),

And, of course, I think we could all write our own psalm from this point on. If God hadn’t been with me, let me tell you, you know. “If it had not been that the LORD was on our side,”

now may Israel say; If it had not been that the LORD who was on our side, when men rose up against us: then they would have swallowed us up quickly, when their wrath was kindled against us: then the waters had overwhelmed us, and the stream had gone over our soul: and the proud waters would have gone over our soul ( Psa 124:1-5 ).

Oh, if it hadn’t been for God’s help. If it hadn’t been for God’s strength. If it hadn’t been for God’s sustaining power, how many times we would have gone under. We’d have never made it this far if it had not been.

Paul the apostle said, “Who hath delivered us from so great a death, who doth now deliver us, and I am confident He shall yet deliver us” ( 1Co 1:10 ). You see, the past help of God is a prophecy of the future. The fact that God has helped me, the fact that God is helping me is my assurance that He’s going to help me. And if it had not been that God was helping me, I wouldn’t be here now.

And so he breaks forth into the blessing.

Blessed be the LORD, who hath not given us as a prey to their teeth. Our soul is escaped as a bird out of the snare of the fowlers: the snare is broken, we are escaped. Our help is in the name of Yahweh, who made heaven and eaRuth ( Psa 124:6-8 ).

And again, the idea, God has made the heaven and the earth. The name of Yahweh, the name of our God, Yahweh, the maker of heaven and earth. And our help is in the name of the Lord. There’s tremendous power in the name of Jesus.

Peter was walking into the temple, the hour of prayer. And there was a man who was lame and begging. And you go to Israel today and you find out that severely handicapped people: blind, lame, and all, the lepers; they still are around the gates begging. A lot of beggars. And here was a man born lame, begging. And Peter said, “Hey fellow, look over here.” And he turned, held out his hand expecting to receive something. Peter said, “I don’t have any silver and gold, but I’ll be glad to share what I do have. In the name of Jesus Christ of Nazareth, stand up and walk” ( Act 3:6 ). Power in the name of Jesus. And the man stood, he walked, he leaped. He ran through the temple, walking, leaping, praising God, because of the power of the name of Jesus.

There is a proverb that says, “The name of Yahweh is a strong tower: the righteous runneth into it, and is safe” ( Pro 18:10 ). How many times I have retreated into the safety of the name of Jesus. When threatened, when in danger, just the breathing out, “Oh Jesus.” In the name of Jesus. Jesus said, “Henceforth you’ve asked nothing in My name. Ask, that you might receive, that your joy might be full” ( Joh 16:24 ). “You shall ask anything in My name, I will do it, that the Father might be glorified in the Son” ( Joh 14:13 ). The power of the name of Jesus, maker of heaven and earth.

Jesus, of course, you know, is Yahweh Shua or Yashua. It is that name of God compounded with the Hebrew word salvation. And thus you get, Jehovah or Yahweh is salvation. “

Fuente: Through the Bible Commentary

Psa 124:1. If it had not been the LORD who was on our side, now may Israel say;

There is a break here, the sentence is not finished, so finish it for yourselves. If the Lord had not been on your side, what then? You would have been condemned on account of sin. If the Lord had not been on your side as the Redeemer, you would have been left to perish through the natural depravity of your own heart. If he who is mighty to save had not been your Helper, just think, Christians, you who are today filled with joy, whose feet are treading Mount Tabor, think what you would have been if the Lord had not been on your side, and then praise and magnify that grace to which you owe so much.

Psa 124:2-3. If it had not been the LORD who was on our side, when men rose up against us: then they had swallowed us up quick, when their wrath was kindled against us:

The word quick here means living. Before we were dead, they would have swallowed us up, for the anger of men against Gods people is always exceedingly great. They called the Master of the house Beelzebub, so they are not likely to be very warmly affected towards his disciples. Suppose that we had been given up to the devices of wicked men, where should we have been? My brethren, a man may live so circumspectly that, outwardly, he may be without fault; yet he may wake up, come morning, and find his character blasted, and it may remain so for years, for the tongue of slander is full of all manner of villainy; and, often, the more pure the alabaster of a mans character may be, the more black are the filthy spots which the world makes upon it. Be not too much cast down, O ye children of the living God, when ye are dishonoured among men, for so was it with the Lord God himself, who was slandered in the garden of Eden! Expect not, therefore, that you will escape the serpents venom.

Psa 124:4-5. Then the waters had overwhelmed us, the stream had gone over our soul: then the proud waters had gone over our soul.

Here, in this life, we may have troubles, not only from our own evil hearts, but also from Satan and from the world. Truly, if it had not been for the Lord, the proud waters had gone right over our souls. It is a wonder that we are alive, brethren; we can sing with Watts,

Our life contains a thousand strings,

And dies if one be gone

Strange that a harp of thousand strings

Should keep in tune so long!

But it is a ten thousand times greater miracle that we are spiritually alive when there are so many in this world seeking to destroy us. This is a marvel of marvels; and the whole world itself contains no greater wonders than are to be found in that one little world of Mansoul.

Psa 124:6. Blessed be the LORD, who hath not given us as a prey to their teeth.

We were almost in their teeth, like Davids lamb; but Davids Son plucked us out of the jaws of the lion, and out of the paws of the bear. Now the psalmist uses another figure. First he spoke of the proud waters, then of the wild beasts, and now he mentions the fowlers.

Psa 124:7-8. Our soul is escaped as a bird out of the snare of the fowlers: the snare is broken, and we are escaped.

Our help is in the name of the LORD, who made heaven and earth. What a blessed conclusion is it to our experience when we can sing of what the Lord has done, and so are encouraged by the all of what he will yet do! Let us write this text upon our banners, and lift them up in the face of every adversary, Our help is in the name of the Lord. As John Wesley said, The best of all is, God is with us, that is the best of all to the Christian, so good an all that he is blessed with that even if he hath nothing besides.

This exposition consisted of readings from Psalms 123, 124, 125.

Fuente: Spurgeon’s Verse Expositions of the Bible

Psa 124:1-5

Psalms 124

PRAISING GOD FOR THE RESCUE OF ISRAEL FROM ENEMIES

This psalm is ascribed to David in the superscription; and, “There is nothing in it to render it improbable that it was composed by him. Nevertheless, a number of current scholars, under the influence of the critical dictum that alleges Aramaisms as evidence of a late date, place the psalm in post-exilic times.

Such later dating is only through lack of knowledge that Aramaisms are totally worthless as evidence of date. They are found in both early and later books of the Old Testament and were in use throughout Palestine as early as 1400 B.C. “Aramaisms cannot be made a criterion for determining date. This conclusion regarding Aramaisms is mandatory since the discovery of the, “Ras Shamra corpus of Canaanite religious poetry dating back to 1500 to 1400 B.C.

Therefore, conclusions of scholars like Allen, McCullough and others who, from the existence of Aramaisms in this psalm, propose a post-exilic date of it are evidently in error.

The psalm itself favors Davidic authorship, as Delitzsch noted, “It is written in the Davidic style.

The occasion of the psalm was evidently that of some remarkable deliverance of the nation of Israel from some threatening national disaster. Dummelow placed it in the Persian period, “Following their deliverance from Haman. Rawlinson suggested the times of Absalom’s rebellion.

Without exploring these and other proposals as to the occasion, we submit the following from Derek Kidner which appears to us as the best “guess” regarding the occasion.

“As a psalm of David, this psalm gives us rare insight into the early peril of his kingdom, particularly from the Philistines, who had thought to see the last of Israel when they shattered the kingdom of Saul. In 2Sa 5:17 ff is shown how serious the threat was, and how little confidence David placed in his own power to survive it. This (the expedition of the Philistines) was no mere raid to gain territory; it was meant to put an end to David and the hope of Israel.

Psa 124:1-5

“If it had not been Jehovah who was on our side,

Let Israel now say,

If it had not been Jehovah on our side,

When men rose up against us;

Then they had swallowed us up alive,

When their wrath was kindled against us:

Then the waters had overwhelmed us,

The stream had gone over our soul;

Then the proud waters had gone over our soul.”

“If it had not been Jehovah … on our side” (Psa 124:1). This expression regarding God’s being “on our side” evidently inspired Martin Luther’s great hymn in the second verse, “Were not the right man on our side, the man of God’s own choosing; Dost ask who that may be? Christ Jesus it is he”!

“When men rose up against us” (Psa 124:2). This line tells us what the danger was. It was a hostile army, not an earthquake, a monster, or a flood. Evil, hostile men were the problem.

“Then they had swallowed us up alive” (Psa 124:3). Men do not swallow their enemies alive, so here we have the metaphor of some terrible monster swallowing its victims.

“The waters … the stream … the proud waters had gone over our soul” (Psa 124:4-5). The problem is the same, namely, an approaching army of ruthless enemies; but the metaphor describing it is in these lines a destructive, overwhelming flood. This was an often used figure for a conquering army. Isaiah compared the ravaging armies of the Assyrians to the Euphrates river at flood stage (Isa 8:5-8).

These verses not only describe the terrible danger that threatened Israel, they also identify the sole reason for their survival from such a threat, “Jehovah” who was “on their side.” The balance of the psalm is devoted to the praise of their Deliverer.

E.M. Zerr:

Psa 124:1-2. These 2 verses are grouped because they are practically the same in thought. They state a condition (that of the Lord’s being with Israel), on which a certain result had depended, and that will be named in the following verse.

Psa 124:3. This is what would have happened had the fact of the fore going paragraph not been true. Swallowed is a figure of speech which Strong defines, “to make away with.” The protection assured is like that expressed in Rom 8:31.

Psa 124:4. When waters or the equivalent is used symbolically (such as streams or floods), it means great volumes of afflictions or persecutions.

Psa 124:5. Proud waters refers to the people who would have overwhelmed God’s people with their persecutions. To go over the soul refers to the effect of their persecutions in this life, not to the spiritual effect in the world to come.

Fuente: Old and New Testaments Restoration Commentary

The journey from the place of exile to the city and Temple of Jehovah has now commenced. The heart of the song is in the words:

Our soul is escaped as a bird out of the snare of the fowlers.

Escape brings a sense of the dangers left behind, and therefore a keen appreciation of the fact that Jehovah has been acting as Deliverer:

If it had not been the Lord!

What a tone of joy is in that sigh. We often speak of a sigh of relief, and here is one indeed. The thunder of the threatening flood is heard behind. It was a strong tide against which these pilgrims could have had no might. If Jehovah had not helped, how great would have been the calamity! But He has helped, and the sigh which trembles with the consciousness of past peril, merges into the glad song:

Blessed be Jehovah.

This first experience of escape is ever one of great delight. There stretches before the pilgrim a long road yet, and there will be much searching of heart before the final rest is won; but “the snare is broken, and we are escaped” is a song full of rapture, one that prepares the kart for all that waits for it on the way.

Fuente: An Exposition on the Whole Bible

the Christians Fortress

Psa 124:1-8; Psa 125:1-5

Here are three instances of escaped peril. In Psa 124:3 is an allusion to Korah and his company; see Num 16:32-33. Why are we spared when others have been overwhelmed by swift disasters? In Psa 124:4 and Psa 124:5, as the morning breaks, we see the proud waters that have burst their banks and are inundating the low-lying lands. Why did our house escape? In Psa 124:6 and Psa 124:7 we have the metaphor of the ensnared bird and as the fluttering fledgling, when freed, leaps into the sunny air, so do we rejoice when God frees us. But why should we escape when so many never break loose?

Psa 125:1-5

Jerusalem lies on a broad and high mountain range, shut in by two deep valleys. But the surrounding hills are higher, and made her almost impregnable to the methods of ancient warfare. They who trust in God live within ramparts of His loving care for evermore. The scepter of evil may sometimes cast its gaunt shadow over their lives, but it is always arrested in time. Crooked ways are by-paths. The commandments of God are a public thoroughfare. Keep on the highway and no hurt shall assail you.

Fuente: F.B. Meyer’s Through the Bible Commentary

A Song of degrees of David

(See Scofield “Psa 120:1”).

Fuente: Scofield Reference Bible Notes

The Lord: Psa 27:1, Psa 46:7, Psa 46:11, Psa 54:4, Psa 56:9, Psa 118:6, Psa 118:7, Exo 15:1, Isa 8:9, Isa 8:10, Rom 8:31, Heb 13:5, Heb 13:6

now may: Psa 129:1

Reciprocal: Gen 31:42 – Except 2Ki 6:27 – whence 2Ki 9:32 – Who is on my side Est 9:20 – wrote these Psa 60:11 – vain Psa 94:17 – Unless Jer 15:20 – but Dan 3:23 – fell Act 26:22 – obtained

Fuente: The Treasury of Scripture Knowledge

The deliverance.

A song of the ascents: of David.

The deliverance is here already come, and it is an escape out of the extremest peril. They are conscious that only Jehovah could have accomplished it: else they would have been overwhelmed, as they nearly had been. Deceit had been at work too, as wherever our enemy is concerned it will be: there was a snare, which is now broken. Jehovah’s Name -all that He is -is, however, engaged for them; as it is for all His people. He has pledged it to us. How peaceful, then; at all times, should our confidence be!

Fuente: Grant’s Numerical Bible Notes and Commentary

REFLECTIONS.This psalm was written after a victory, when the nine nations had plotted to destroy Zion, and to extinguish the light of Israel. Poor deluded nations; little did you know the power of him that dwelleth in Zion, and little do the wicked now consider that the gates of hell shall not prevail against his church. See Psalms 83.

This conspiracy of the nations was to swallow up Israel as in a pit, to ravage the country as a flood, or as the breaking in of the sea upon the level plains. So, oh my soul, when the enemy comes in as a flood, the Spirit of the Lord shall lift up a standard against him. Get into Davids spirit, and thou shalt have Davids victory.

The character of this conspiracy was as a snare set for the feet of the Israelites. Yes; but God is higher than kings, stronger than men, and wiser than demons. The christian has every reason to give praise to God. It is not to nature, but to grace he owes his safety. Except the Lord had been on his side, he had fallen.

We should trust the Lord for the future, and say, Our help be in the name of the Lord. With these words the French protestants begin their service; and with them we should begin every work. Truly the church may raise ten thousand trophies to God; and this psalm is a trophy to him more durable than all the arches and pillars of pagan kings.

Fuente: Sutcliffe’s Commentary on the Old and New Testaments

CXXIV. A Song of Deliverance from Foreign Foes.

Fuente: Peake’s Commentary on the Bible

PSALM 124

The godly remnant praise the Lord for having answered their prayer, and set them free from captivity.

The last psalm presented the grief of the exile in the land of captivity: this is the joy of the soul that has escaped from bondage and commenced the journey that leads to the city of Jerusalem. There they lift up their eyes in prayer to the Lord; here they praise Him for having acted on their behalf.

(vv. 1-5) The godly acknowledge the Lord’s intervention on their behalf. Powerless themselves, in the presence of an enemy that appears all-powerful, they are as those who sink in an overwhelming flood. When, to all appearance, their destruction is imminent, they find the Lord is on their side and is working for their deliverance.

(vv. 6-7) They bless the Lord for not having left them as a helpless prey to their enemies, and for breaking the snares by which they had been held in bondage. In answer to their prayers they can say, We are escaped.

(v. 8) Having experienced the delivering mercy of the Lord, they express their confidence in the help of the Lord for all that may yet lie before them.

Men rose up against us, they say, and their wrath was kindled against us, and we were about to be overwhelmed. Then it was – in their extremity – that they found the Lord was on their side.

Fuente: Smith’s Writings on 24 Books of the Bible

124:1 [A Song of degrees of David.] If [it had not been] the LORD who was {a} on our side, now may Israel say;

(a) He shows that God was ready to help at need and that there was no other way to be saved, but by this means alone.

Fuente: Geneva Bible Notes

Psalms 124

David voiced praise to God for not allowing the pagan nations that surrounded Israel to defeat and assimilate God’s people.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

1. The Lord’s protection of His people 124:1-5

David reminded the people that God had been on their side in the battles that might have resulted in Israel’s extinction. If He had not been, they would have perished. He used several graphic images to picture the total annihilation of the chosen people. Israel’s enemies had attacked her viciously many times during her history.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Psa 124:1-8

A SEQUENCE may be traced connecting this with the two adjacent psalms. In Psa 123:1-4, patient resignation sighed for deliverance, which here has been received and has changed the singers note into jubilant and wondering praise; while, in the next little lyric, we have the escaped Israel established in Jerusalem, and drawing omens of Divine guardianship from its impregnable position, on a mountain girt by mountains. This psalm is an outgush of the first rapture of astonishment and joy for deliverance so sudden and complete. It is most naturally taken as the expression of the feelings of the exiles on their restoration from Babylon. One thought runs through it all, that the sole actor in their deliverance has been Jehovah. No human arm has been bared for them; no created might could have rescued them from the rush of the swelling deluge. Like a bird in a net panting with fear and helplessness, they waited the fowlers grasp; but, lo, by an unseen Power the net was broken, and they are free to wing their flight to their nest. So. triumphantly they ring out at last the Name which has been their help, abjuring any share in their own rescue, and content to owe it all to Him.

The step-like structure is very obvious in this psalm. As Delitzsch puts it, “In order to take a step forward, it always goes back half a step.” But the repetitions are not mere artistic embellishments; they beautifully correspond to the feelings expressed. A heart running over with thankful surprise at its own new security and freedom cannot but reiterate the occasion of its joy. It is quite as much devotion as art which says twice over that Jehovah was on the singers side. which twice recalls how nearly they had been submerged in the raging torrent, and twice remembers their escape from the closely wrapping but miraculously broken snare. A suppliant is not guilty of vain repetitions though he asks often for the same blessing, and thanksgiving for answered petitions should be as persistent as the petitions were. That must be a shallow gratitude which can be all poured out at one gush.

The psalmists metaphors for Israels danger are familiar ones. “They had swallowed us alive” may refer to the open jaws of Sheol, as in other psalms, but more probably is simply a figure drawn from beasts of prey, as in Psa 124:6. The other image of a furious swollen torrent sweeping over the heads (or, as here, over the soul) recalls the grand contrast drawn by Isaiah between the gently flowing “waters of Siloam” and the devastating rush of the “river,” symbolising the King of Assyria, which, like some winter torrent swollen by the rains, suddenly rises and bears on its tawny bosom to the sea the ruins of mens works and the corpses of the workers.

The word rendered “proud” is a rare word, coming from a root meaning to boil over, and may be used here in its literal sense, but is more probably to be taken in its metaphorical meaning of haughty, and applied rather to the persons signified by the waters than to the flood itself. Psa 124:6 and Psa 124:7 are an advance on the preceding inasmuch as those described rather the imminence of danger, and these magnify the completeness of Jehovahs delivering mercy. The comparison of the soul to a bird is beautiful. {Psa 11:1} It hints at tremors and feebleness, at alternations of feeling like the flutter of some weak-winged songster, at the utter helplessness of the panting creature in the toils. One hand only could break the snare, and then the bruised wings were swiftly spread for flight once more, and up into the blue went the ransomed joy, with a song instead of harsh notes of alarm. “We-we are escaped.” That is enough: we are out of the net. Whither the flight may be directed does not concern the singer in the first bliss of recovered freedom. All blessedness is contained in the one word “escaped,” which therefore he reiterates, and with which the song closes, but for that final ascription of the glory of the escape to the mighty Name of Him who made heaven and earth.

Fuente: Expositors Bible Commentary